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Columbia  ®nibers!itp 
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LIBRARY 


LIBRARY 

OF    THE 

REKpRM    CLUB,  NE^YORK. 

This  book 

H  A  S"\B  E  E  tyo  O  N  A  T  E  D 

By..A.-.}J.-..~Cy.Mj.^.: 

'.C'rr?^..y^.. S^i  90  ^ 

i  'ALCOVE... J,.. ./r^Y.../Xr.. 


Angelic  Wisdom  concerning 
the  Divine  Providence 


BY 


EMANUEL     SWEDENBORG 

FIRST  PUBLISHED  IN  LATIN  AT  AMSTERDAM,  MDCCLXIV 


NEW     YORK 

AMERICAN  SWEDENBORG  PRINTING  AND  PUBLISHING 

SOCIETY 

3  WEST   TWENTY-NINTH   STREET 


MDCCCXCIX 


:)4- 

5  W  3^0,1 


TRANSLAIOR'S    NOTE. 


The  same  aims  and  methods  have  been  followed  in  this  translation  as  in 
the  translation  of  the  Apocalypsis  Explicata.  The  defedls  in  previous  trans- 
lations of  Swedenborg  have  arisen  mainly  from  too  close  an  adherance  to  cog- 
nate words  and  to  the  Latin  order  of  words  and  phrases.  This  is  a  formal 
rather  than  an  essential  faithfulness  to  the  original.  To  convey  to  the  English 
reader  the  meaning  of  the  original  with  the  utmost  attainable  accuracy  and 
fulness  and  clearness  has  been  the  aim  and  effort  in  this  translation. 

The   very  full   index  to    this   edition  is  the   work   of  Mr.   George   W. 
Colton. 

John  C.  Acer. 

March  2S,  l8gg. 


CONTENTS. 


The  Divine  providence  is  the  government  of  the  Lord's  Divine 
LOVE  AND  Divine  wisdom  (n.  1-26). 

(i.)    The  jiniverse,  -with  each  thing  and  all  things  therein,  was  created  from 

Divine  love  by  means  of  Divine  wisdom  (n.  3). 
(ii.)    Divine  love  and  Divine  U'isdofn  go  forth  from  the  Lord  as  a  one  (n^^). 

1.  A  one  is  impossible  apart  from  a  form,  the  form  itself  making 
the  one  (n.  4[2]). 

2.  The  form  makes  a  one  the  more  perfedly  as  the  things  entering 
into  the  form  are  distin£lly  different  and  yet  united  (n.  4[4]). 

(iii.)    In  a  certain  semblance  this  one  is  in  every  created  thing  (n.  5). 

(iv.)  The  end  of  the  Divine  providence  is  that  every  created  thing,  in  gen- 
eral and  in  particular,  shall  be  such  a  one  ;  and  if  it  is  not,  that  it 
shall  become  such  (n.  7). 

(v.)  Good  of  love  is  good  only  so  far  as  it  has  become  one  with  truth  of  wis- 
dom ;  and  truth  of  wisdom  is  truth  only  so  far  as  it  has  become  one 
with  good  of  love  (x\.  10). 

(vi.)  Good  of  love  that  has  not  become  one  with  truth  of  wisdom  is  not  good 
in  itself,  but  is  apparent  good ;  and  truth  of  wisdom  that  has  not 
become  one  with  good  of  love  is  not  truth  in  itself,  but  is  apparent 
truth  (n.  14). 

(vii.)    The  Lord  does  not  suffer  any  thing  to  be  divided ;  consequently  it  must 
be  both  in  good  and  in  truth,  or  it  must  be  both  in  evil  and  in  fals- 
ity (n.  t6). 
(viii.)    TTiat  which  is  both  in  good  and  in.  truth  is  sotnething  ;  but  that  which 
is  both  in  evil  and  in  falsity  is  not  any  thing  (n.  19). 

(ix.)  The  Lord's  Divine  providence  causes  the  evil  and  the  falsity  that  are 
together  to  be  serviceable  in  the  way  of  equilibrium,  of  relation, 
and  of  purificatioti,  and  thus  in  the  conjunction  of  good  and  truth 
in  others  (n.  21). 

The  Lord's  Divine  providence  has  as  its  end  a  heaven  from  the 

HUMAN   race   (n.  27-45). 

(i.)    Heaven  is  conjundion  with  the  Lord  (n.  28). 

(ii.)  From  creation  man  has  an  ability  to  be  more  and  more  nearly  conjoined 
with  the  Lord  (n.  32). 

1.  How  man  is  more  and  more  nearly  conjoined  with  the  Lord 
(n-  33[i])- 

2.  How  that  conjundion  appears  more  and  more  near  (n.  33U]). 

(iii.)  The  more  nearly  a  man  is  conjoined  with  the  Lord  the  wiser  he  becomes 
(n.  34). 

(iv.)  The  more  nearly  a  man  is  conjoined  with  the  Lord  the  happier  he  be- 
comes (n.  37). 

(v.)  The  more  nearly  a  man  is  conjoined  with  the  Lord  the  more  distindly 
does  he  appear  to  himself  to  be  his  own,  and  the  more  clearly  does 
he  recognize  that  he  is  the  Lord's  (n.  42). 

The  Lord's  Divine  providence  looks  in  every  thing  that  it  does 

TO   WHAT   is    infinite   AND    ETERNAL   (n.   46-69). 

(i.)    The  Infinite  in  itself  and  the  Eternal  in  itself  is  the  same  as  the  Divine 

(n.  48). 
(ii.)    The  Infinite  and  Eternal  in  itself  must  needs  look  to  what  is  infinite 

and  eternal  from  itself  in  things  finite  (n.  52). 


VI  ANGELIC    WISDOM 

(iii.)    The  Divine  providence ,  in  all  that  it  does,  looks  to  what  is  infinite  and 
eternal  from  itself,  especially  in  saving  the  human  race  (n.  55). 
[2]).  An  image  of  the  Infinite  and  Eternal  in  the  variety  of  all 

things  (n.  56). 
[3]).  An  image  of  the  Infinite  and  Eternalin  the  fruilification  and 

multiplication  of  all  things  (n.  56). 

(iv.)  An  image  of  the  Infinite  and  Eternal  is  presented  in  an  angelic  heaven 
(n.  60). 

(v.)  Looking  to  what  is  infinite  and  eternal  in  the  formation  of  the  angelic 
heaven,  that  it  may  be  before  the  Lord  as  one  man  which  is  an  im' 
age  of  Himself  ,  is  the  inmost  of  the  Divine  providence  (n.  64). 

There  are  laws  of  Divine  providence  that  are  unknown  to  men 
(n.  70). 

It  is  a  law  of  the  Divine  providence  that  man  should  act  from 
freedom  in  accordance  with  reason  (n.  71-99). 

(i.)  Man  possesses  reason  and  freedom,  or  rationality  and  liberty;  and 
these  two  faculties  are  in  man  from  the  Lord  (n.  73). 

(ii.)  Whatever  a  man  does  from  freedom,  n'hether  it  be  of  reason  or  not, 
provided  it  is  in  accordance  with  his  reason,  appears  to  him  to  be 
his  (n.  74). 

(iii.)  Whatever  a  man  does  from  freedom  in  accordance  with  his  thought  is 
appropriated  to  him  as  his,  and  remains  (n.  78). 

(iv.)  It  is  by  means  of  these  two  faculties  that  man  is  reformed  and  regener- 
ated by  the  Lord ;  and  without  them  he  cannot  be  reformed  and 
regenerated  (n.  82). 

1.  Man' s  first  state,  which  is  a  state  of  damnation  (n.  83[2]). 

2.  Man  s  second  state,  which  is  the  state  of  reformation  (n.  83[4]). 

3.  Man's  third  state,  which  is  a  state  of  regeneration  (n.  83[6]). 
(v.)   By  means  of  these  two  faculties  man  can  be  so  far  reformed  and  regen- 
erated as  he  can  be  led  by  means  of  them  to  acknowledge  that  every 
thing  good  and  true  that  he  thinks  and  does  is  from  the  Lord,  and 
not  from  himself  yn.  87). 

(vi.)  By  means  of  these  two  faculties  the  conjun^ion  of  the  Lord  with  man 
and  the  reciprocal  conjunction  of  man  with  the  Lord  are  efi^efled 
(n.  92). 

(vii.)  The  Lord  preserves  these  two  faculties  in  man  unharmed  and  as  sacred 
in  the  whole  course  of  His  Divine  providence  in.  96). 

1.  Without  these  two  faculties  man  would  not  possess  will  and 
understanding,  and  would  not  be  man  (n.  96[2]). 

2.  Without  these  two  faculties  man  could  not  be  conjoined  with  the 
Lord,  and  thus  could  tiot  be  reformed  and  regenerated  (n.  96[5]). 

3.  Without  these  two  faculties  man  could  not  have  immortality 
and  eternal  life  (n.  96[7]). 

(viii.)    Therefore  it  is  [a  law]  of  the  Divine  providence  that  man  should  a£l 
from  freedom  in  accordance  with  reason  (n.  97). 

It  is  a  law  of  the  Divine  providence  that  man  should  as  if  from 

himself  put  away  evils    as    sins    in   the   external  man  ;    AND  THE 

Lord  is  able  in  this  way  and  in  no  other  to  put  away  evils 

in   the   internal   man,  AND   SIMULTANEOUSLY   IN   THE   EXTERNAL  (n. 
100-128). 

(i.)    Every  man  has  an  external  and  an  internal  of  thought  (n.  103). 
(ii.)    The  external  of  man' s  thought  is  in  itself  of  the  same  chara£ler  as  its 

internal  (n.  106). 
(iii.)    The  internal  cannot  be  cleansed  from  the  lusts  of  evil  so  long  as  the  evils 
in  the  external  man  are  not  put  away,  since  these  obstruct  (n.  iii). 
(iv.)    The  evils  in  the  external  man  can  be  put  away  by  the  Lord  only  through 

man's  instrumentality  (n.  114). 
(v.)    Therefore  man  ought  as  tf  of  himself  to  put  away  evils  from  the  exter- 
nal man  (n.  118). 


CONCERNING   THE   DIVINE  PROVIDENCE. — CONTENTS.         VII 

(vi.)  Then  the  Lord  cleanses  m,in  from  the  lusts  [o/ev:l]  in  the  internal 
man,  and  from  the  evils  themselves  in  the  external  (n.  119). 

(vii.)  //  is  the  unceasiyig  effort  of  the  Lord' s  Divine  providence  to  conjoin 
man  with  Himself  and  Himself  with  man,  that  He  may  he  able  to 
bestow  upon  man  the  happinesses  of  eternal  life  ;  and  this  can  be 
done  only  so  far  as  evils  with  their  lusts  are  put  away  (n.  123). 

1.  The  Lord  in  no  wise  ads  upon  any  particular  thing  in  man 
singly  without  ading  simultaneously  upon  all  things  of  man 
(n.  124). 

2.  The  Lord  ads  from  inmosts  and  from  outmosts  simultane- 
ously (n.  I24[4]). 

It  is  a  law  of  the  Divine  providence  that  man  should  not  be  com- 
pelled BY  external  means  TO  THINK  AND  WILL,  AND  THUS  TO  BE- 
LIEVE AND  LOVE,  THE  THINGS  OK  RELIGION,  BUT  SHOULD  GUIDE  HIM- 
SELF, AND   SOMETI.MES   COMPEL   HIMSELF   (n.  I29-I53). 

(i.)    No  one  is  reformed  by  miracles  and  signs,  because  they  compel  (n.  130). 

(ii.)  No  one  is  reformed  by  visions  or  by  conversations  with  the  dead,  be- 
cause they  compel  (n.  134). 

(iii.)  No  one  is  reformed  by  threats  and  punishments,  because  they  compel  (n. 
136). 

1.  The  external  cannot  compel  the  internal,  but  the  internal  can 
compel  the  external  fn.  I36[2]). 

2.  The  internal  is  so  averse  to  compulsion  by  the  external  that  it 
turns  itself  away  (n.  I36[3]). 

3.  External  enjoyments  allure  the  internal  to  consent,  and  also 
to  love  (n.  I36[5]j. 

4.  A  compelled  internal  and  a  free  internal  are  possible  (n 
I36[9])- 

(iv.)  No  one  is  reformed  in  states  that  do  not  sprittg  from  rationality  and 
liberty  (n.  138). 

1.  In  a  state  of  fear  (n.  139). 

2.  In  a  state  of  misfortune  (n.  140). 

3.  In  unhealthy  mental  states  (n.  141). 

4.  ///  a  state  of  bodily  disease  (n.  142). 

5.  In  a  state  of  ignorance  (n.  143). 

6.  In  a  state  of  blindness  of  the  understanding  fn.  144). 

(v.)    To  compel  oneself  is  not  contrary  to  rationality  and  liberty  (n.  145). 
(vi.)    The  external  man  tnust  be  reformed  by  means  of  the  internal,  and  not 
the  reverse  (n.  150). 

It  is  a  law  OF  THE  DlVINE  PROVIDENCE  THAT  MAN  SHOULD  BE  LED  AND 
TAUGHT  BY  THE  LORD  FROM  HEAVEN  BY  MEANS  OF  THE  WORD  AND 
BY  MEANS  OF  DOC  TRINE  AND  PREACHINGS  FROM  THE  WORD,  AND  THIS 
TO   ALL   APPEARANCE   AS    IF    BY    HIMSELF    (n.  I54-174). 

(i.)    Man  is  led  and  taught  by  the  Lord  alone  (n.  155). 

1.  There  is  an  only  essence,  an  only  substance,  and  an  only  form, 
from  which  have  come  all  the  essences,  substances,  and  forms 

that  have  been  created  (n.  I57[2]). 

2.  That  only  essence,  substance,  and  form  is  the  Divine  love  and 
the  Divine  wisdom,  from  which  all  things  that  have  relation 
to  love  and  ruisdom  in  man  are  derived  (n.  I57[5]). 

3.  It  is  likewise  the  Good  itself  and  the  Truth  itself  to  which  all 
things  have  relation  (n.  I57[6J). 

4.  These  are  the  life,  which  is  the  source  of  the  life  of  all  things 
and  of  all  things  of  life  (n.  I37[7]). 

5.  This  Only  and  I/self  is  omnipresent,  omniscient,  and  omni- 
potent In.  I57[8]). 

6.  This  Only  and  Itself  is  the  Lord  from  eternity,  or  jfehovah 
(n.  I57[9])- 


VIU  ANGELIC   WISDOM  , 

(ii.)    Man  is  led  and  taught  by  the  Lord  alone  through  the  angelic  heaveit- 

and  from  it  (n.  162). 
(iii.)    Man  is  led  by  the   Lord  by  means  of  influx,  and  taught  by  means  of 

enlightenment  (n.  165). 
(iv.)    Man  is  taught  by  the  Lord  by  means  of  the  Word,  and  by  means  of 

dodrine  and  preaching  from  the  Word,  and  thus  immediately  by 

the  Lord  alone  (n.  171). 

1.  The  Lord  is  the  Word  because  the  Word  is  from  Him  and 
treats  of  Him  (n.  I72[2]). 

2.  The  Lord  is  the  Word  because  it  is  the  Divine  truth  of  the  Di- 
vine good  {Vi.  I72[3]). 

3.  Th7is  to  be  taught  from  the  Word  is  to  be  taught  by  the  Lord' 
Himself  {n.  I72[5]). 

4.  That  this  is  done  mediately  through  preaching  does  not  take 
away  the  immediateness  (n.  i72[6]). 

(v.)    In  externals  man  is  led  and  taught  by  the  Lord  in  all  appearance  as 
if  by  himself  {w.  174). 

It  is  a  law  of  the  Divine  providence  that  nothing  of  the  opera- 
tion OF  the  Divine  providence  should  be  evident  to  man's 
perceptions  or  senses,  but  that  he  should,  nevertheless,  knov/ 
about  it  and  acknowledge  it  (n.  175-190). 

(i.)  If  the  operation  of  the  Divine  providence  were  made  evident  to  man's 
perceptions  and  senses  he  would  not  ail  from  freedom  in  accord- 
ance with  reason  ;  nor  would  any  thing  seem  to  him  to  be  his. 
It  would  be  the  same  if  he  foreknew  events  (n.  176). 
(ii.)  If  man  clearly  saw  the  Divine  providence  he  would  set  himself  against 
the  order  and  tenor  of  its  course,  and  would  pervert  and  destroy  if 
(n.  180). 

1.  Externals  are  so  conneded  with  internals  as  to  tnake  one  in 
every  operation  (n.  i8o[2]). 

2.  If  man  should  be  at  the  same  time  in  the  internals  he  would' 
pervert  and  destroy  the  2vhole  order  and  tenor  of  the  Divine 
providence  (n.  i8o[6]). 

(iii.)    If  man  clearly  saw  the  Divine  providence,  either  he  would  deny  God 

or  he  would  make  himself  to  be  God  (n.  182). 
(iv.)   //  is  granted  man  to  see  the  Divine  providence  in  the  back  and  not  in 

the  face  ;  and  to  see  it  in  a  spiritual  state  and  not  in  his  natural 

state  (n.  187). 

Man's  own  prudence  is  nothing  ;  it  merely  appears  to  be  something, 
and  should  so  appear  ;  but  the  Divine  providence,  because  of 
its  minute  particulars,  is  universal  (n.  191-213). 

(i.)    All  of  fnan's  thoughts  are  from  the  affe£lions  of  his  life's  love  ;   and' 
apart  from  these  there  are  and  can  be  no  thoughts  whatever  (n. 

193). 
(ii.)    The  affeftions  of  a  man  s  life's  love  are  known  to  the  Lord  alone  (n.  197). 
(iii.)    By  means  of  His  Divine  providence  the  Lord  leads  the  affeftions  of  a 

man's  life's  love,  and  at  the  same  time  leads  his  thoughts,  from 

which  human  prudence  is  derived  (n.  200). 
(iv.)    By  means  of  His  Divine  providence  the  Lord  combines  the  affections 

[of  the  whole  human  race']  into  one  form,  which  is  the  human  form 

(n.  201). 
(v.)    Heaven  and  hell  are  in  such  a  form  (n.  204). 
(vi.)    Those  that  have  acknowledged  nature  alone  and  human  prudence  alone 

constitute  hell ;   while  those  that  have  acknowledged  God  and  His 

Divine  providence  constitute  heaven  (n.  205). 

1.  Whence  man' s  prudence  is  and  rvhat  it  is  (n.  206). 

2.  Whetice  the  Divine  providence  is  and  what  it  is  (n.  207). 

3.  Who  and  what  those  of  each  class  are  (n.  208). 


CON'CERNIXG  THE   DIVINE   PROVIDENCE. — CONTENTS.  ix 

(vii.)  Xone  of  these  things  could  be  done  except  from  the  appearance  to  man 
that  he  thinks  from  himself  and  directs  all  things  from  himself  (n. 
210). 

The  Divine  providence  looks  to  eternal  things,  and  to  temporal 

THINGS  only  so  FAR  AS  THEY  AGREE  WITH  ETERNAL  THINGS  (n. 
214-320). 

(i.)    Temporal  things  relate  to  dignities  and  riches,  thus  to  honors  and  ac- 
quisitions in  the  world  (n.  215). 

1.  What  dignities  and  riches  are,  and  whence  they  are  (n.  2I5[2]). 

2.  What  the  love  of  riches  and  dignities  for  their  own  sake  is,  and 
what  the  love  of  riches  and  dignities  for  the  sake  of  uses  is  (n. 
2i5[6j). 

3.  These  two  loves  are  distinct  from  each  other  as  heaven  and  hell 
are  (n.  2i5[io]). 

4.  The  difference  between  these  loves  can  scarcely  be  made  known 
to  man  (11.  2i5[i2]). 

(ii.)  Eternal  things  relate  to  spiritual  honors  and  possessions  tuhich  pertain 
to  love  and  wisdom  in  heaven  (n.  216). 

1.  Honors  and  possessions  are  blessings  and  they  are  curses  (n. 
217L1]). 

2.  When  dignities  and  possessions  are  blessings  they  are  spiritual 
and  eternal,  and  when  they  are  curses  they  are  temporal  and 
perishable  (n.  2I7[3]). 

3.  Dignities  and  possessions  that  are  curses,  compared  with  dig- 
nities and  possessions  that  are  blessings,  are  as  nothing  to  ev- 
erything, or  as  that  which  in  itself  is  not  to  that  which  iii  itself 
is  (n.  2I7[6]). 

(iii.)  Temporal  things  and  eternal  things  are  separated  by  tnan,  bjit  are  con- 
joined by  the  Lord  (n.  218). 

1.  What  temporal  things  are  and  what  eternal  things  are  (n. 

2I9[l]). 

2.  Alan  is  in  himself  temporal,  and  the  Lord  is  in  Himself  eter- 
nal;  and  therefore  only  what  is  temporal  can  proceed  from 
man,  and  only  what  is  eternal  from  the  Lord  (n.  2I9[2]). 

3.  Temporal  things  separate  eternal  things  from  themselves,  and 
eternal  things  conjoin  temporal  things  to  themselves  (n.  2I9[4]). 

4.  The  Lord  conjoins  man  with  Himself  by  means  of  appearances 
(n.  2I9[5]). 

5.  The  Lord  conjoins  man  with  Himself  by  means  of  correspond- 
ences (n.  2I9[6J). 

(iv.)  TTie  conjunction  of  temporal  things  and  eternal  things  in  tnan  is  the 
Lord's  Divine  providence  (n.  220). 

1.  //  is  from  the  Divine  providence  that  by  death  man  puts  off 
what  is  natural  and  temporal,  and  puts  on  what  is  spiritual 
and  eternal  (n.  22c[2]). 

2.  Through  His  Divine  providence  the  Lord  conjoins  Himself  with 
natural  things  by  means  of  spiritual  things,  and  with  temporal 
things  by  means  of  eternal  things,  according  to  uses  (n.  22o[4]). 

3.  The  Lord  conjoins  Himself  with  tises  by  means  of  correspond- 
ences, and  thus  by  means  of  appearances  in  accordance  with 
the  confirmations  of  these  by  man  (n.  22o[6]). 

4.  This  conj unci  ion  of  temporal  and  eternal  things  is  the  Divine 
providence  (n.  22o[8]). 

Man  is  ADMITTED  INTERIORLY  INTO  TRUTHS  OF  FAITH  AND  INTO  GOODS 
OF  CHARITY  ONLY  SO  FAR  AS  HE  CAN  BE  KEPT  IN  THEM  UNTIL  THE 
END   OF   HIS    LIFE   (n.  22I-233). 

(i.)    A  man  may  be  admitted  into  the  wisdom  of  spiritual  things,  and  also 
into  a  love  for  them,  and  yet  not  be  reformed  (u.  222). 


ANGELIC    WISDOM 

(ii.)    If  a  man  afterwards  recedes  from    these  spiritual  things  and  passes 
over  into  the  opposite  he  profanes  holy  things  (n.  226). 

1.  Whatever  a  man  thinks,  says,  and  does  from  his  will,  whether 
good  or  evil,  is  appropriated  to  him,  and  remains  (n.  227[i]). 

2.  But  the  Lord  by  means  of  His  Divine  providence  continually 
foresees  and  directs,  in  order  that  evil  may  be  by  itself  and 
good  by  itself  and  thus  the  two  may  be  separated  (n.  2I7[2]). 

3.  But  this  cannot  be  done  if  man  acknowledges  the  truths  of 
faith  and  lives  according  to  them,  and  afterwards  withdraws 
from  and  denies  them  (n.  227[3]). 

4.  Afan  then  mixes  together  good  and  evil  to  such  an  extent  that 
they  cannot  be  separated  (n.  227[4]). 

5.  Since  good  and  evil  must  be  separated  i?i  every  human  being, 
and  cannot  be  separated  in  such  a  one,  he  is  therefore  destroyed 
in  respect  to  everything  truly  human  (n.  227[5]]. 

(iii.)  There  are  many  kinds  of  profanation  of  what  is  holy,  but  this  is  the 
worst  kind  of  all  (n.  229). 

1.  The  first  kind  of  profanation  is  committed  by  those  who  make 
Jests  from  the  Word  and  about  the  Word,  or  from  the  Divine 
things  of  the  church  and  about  them  (n.  23i[i]). 

2.  The  second  kind  of  profanation  is  committed  by  those  who  un- 
derstand and  acknowledge  Divine  truths,  and  still  live  con- 
trary to  thetn  (n.  23i[2]). 

3.  The  third  kind  of  profanation  is  committed  by  those  who  adapt 
the  sense  of  the  letter  of  the  Word  to  the  confirmation  of 
evil  loves  and  false  principles  {vi..  23i[3]). 

4.  The  fourth  kind  of  profanation  is  committed  by  those  who  say 
with  the  lips  pious  and  holy  things,  and  counterfeit  the  affec- 
tions of  love  for  these  in  tone  and  in  gesture,  and  yet  in  heart 
do   not  believe  them  or  love  them  (n.  23i[4]). 

5.  The  fifth  kind  of  profanation  is  committed  by  those  who  attri- 
bute to  themselves  what  is  Divine  (n.  231  [5]). 

6.  The  sixth  kind  of  profanation  is  committed  by  those  who  acknow- 
ledge the  Word  and  yet  deny  the  Divinity  of  the  Z.()ri;/(n.23l[6]). 

7.  The  seventh  kind  of  profanation  is  committed  by  those  who  first 
acknowledge  Divine  truths  and  live  according  to  them,  but 
afterwards  recede  and  deny  them  (n.  23i[7]). 

(iv.)  Therefore  the  Lord  adtnits  man  interiorly  into  the  truths  of  wisdom 
and  at  the  same  time  into  the  goods  of  love  only  so  far  as  he  can 
be  kept  in  them  even  to  the  etid  of  his  life  (n.  232). 

1.  Good  and  evil  cannot  be  in  man  s  interiors  together,  neither, 
thei'efore,  the  falsity  of  evil  and  the  truth  of  good  together  (n. 

233[i])- 

2.  Good  and  the  truth  of  good  can  be  brought  into  a  man' s  interi- 
ors by  the  Lord  only  so  far  as  evil  and  the  falsity  of  evil  there 
have  been  j-emoved  (n.  233[3]). 

3.  If  good  with  its  truth  were  to  be  brought  in  before  or  to  a 
greater  extent  than  evil  loith  its  falsity  is  removed,  man  would 
recede  from  good  and  return  to  his  evil  (n.  233[4]). 

4.  When  man  is  in  evil  many  truths  may  be  brought  into  his  un- 
derstanding, and  these  jnay  be  stored  up  in  the  memory,  and 
yet  not  be  profaned  {n.  233[7]). 

5.  But  the  Lord  by  His  Divine  providence  takes  especial  care 
that  the  will  shall  receive  from  the  understanding  only  so  fast 
as,  and  to  the  extent  that,  man  as  if  of  himself  removes  evils 
in  the  external  man  (n.  233[9]). 

6.  If  it  should  receive  faster  or  more,  the  will  would  adulterate 
good  and  the  tinderstanding  would  falsify  truth  by  mixing  them 
zvith  evils  and  with  falsities  therefrom  (n.  233[io]). 

7.  Therefore  the  Lord  admits  man  interiorly  into  the  truths  of 
wisdom  and  into  the  goods  of  love  only  so  far  as  he  can  be 
kept  in  them  to  the  end  of  his  life  (n.  233[i3]). 


CONCERNING  THE   DIVINE  PROVIDEN'CE. — CONTENTS.         xi 

The  laws  of  permission  are  also  laws  of  the  Divine  providence  (n. 
234-274)- 

Some  things  enumerated  that  belong  to  permission,  and  yet  are  in  accord  with 
the  laws  of  Divine  providence,  by  which  a  merely  natural  man  confirms  himself 
in  favor  of  nature  against  God,  and  and  in  favor  of  human  prudence  against  Divine 
providence  (see  n.  236-240).     First,  Some  things  from  the  Word  (see  n.  236). 

(i.)    The  wisest  0/  mankind,  Adam  and  his  wife,  suffered  themselves  to  be 

seduced  by  a  serpent,   and  God  did  not  avert  this  by  His  Divine 

providence  (n.  241). 
Their  first  son  Cain  killed  his  brother  Abel,  and  God  did  not  withhold 
(ii.)  him  at  the  time  by  speaking  with  him,  but  only  after  the  deed,  by 

cursing  him  (n.  242). 
(iii.)    The  Israelitish  nation  rvorshippcd  a  golden  calf  in  the  wilderness  and 

acknowledged  it  as  God  who  led  them  out  of  the  land  of  Egypt ; 

and  yet  jfehovah  saw  this  from  Mount  Sinai  near  by,  and  did  not 

seek  to  prevent  it  (n.  243). 
(iv.)    David  numbered  the  people,   and  in   consequence  a  plague  was  sent 

upon  them,   by  which  so  many  thousands  of  men  perished ;    and 

God,  not  before  but  after  the  deed,  sent  Gad  the  prophet  to  David, 

and  denounced  punishment  upon  him{n.  244). 
(v.)    Solomon  was permitte  I  to  establish  idolatrous  worship  (n.  245). 
(vi.)    Many  kings  after  Solomon  were  permitted  to  profane  the  temple  and 

the  holy  things  of  the  church  (n.  246). 
(vii.)    That  nation  was  permitted  to  crucify  the  Lord  (n.  247). 

Second,  Some  things  seen  in  the  world  (see  n.  237). 

(i.)  Every  worshipper  of  himself  and  of  nature  confirms  himself  against 
the  Divine  providence  when  he  sees  in  the  world  so  tnany  impious 
people,  and  so  many  of  their  impieties,  and  at  the  same  time  the 
glorying  of  some  in  these  impieties,  and  yet  no  punishment  of 
such  by  God  (n.  249). 

(ii.)  The  worshipper  of  himself  and  of  nature  confirms  himself  against  the 
Divine  providence  when  he  sees  the  impious  exalted  to  honors 
and  to  high  offices  in  church  and  state,  also  abounding  in  tvealth 
and  living  in  luxury  and  inagnificence,  while  he  sees  the  wor- 
shippers of  God  despised  and  poor  [  n.  250). 

(iii.)  The  worshipper  of  himself  and  of  nature  confirms  himself  against 
Divine  providence  when  he  refledls  that  wars  are  permitted,  and 
the  consequent  slaughter  of  so  many  men,  and  the  plundering  of 
their  wealth  (n.  251). 

(iv.)  The  worshipper  of  himself  and  of  nature  confirms  himself  against 
Divine  providence  when  he  refietfis  according  to  his  perception  that 
victories  are  on  the  side  of  prudence,  and  sometimes  not  on  the 
side  of  justice  ;  and  that  it  makes  no  difference  whether  the  com- 
mander is  an  upright  man  or  not  (n.  252). 

Third,  Things  relating  to  the  religious  conditions  of  various  people  (see  n.  238). 

(i.)  The  merely  natural  man  confirms  himself  against  the  Divine  provid- 
ence zuhen  he  considers  the  religious  condition  of  various  peoples 
— that  there  are  some  who  are  totally  ignorant  of  God,  and  some 
who  worship  the  sun  and  moon,  and  some  who  worship  idols  and 
graven  images  (n.  254). 
(ii.)  The  merely  natural  man  confirms  himself  against  the  Divine  providence 
when  he  sees  the  Mohammedan  religion  accepted  by  so  many  em- 
pires and  kingdoms  (n.  255). 

(iii.)  The  merely  natural  man  confirms  himself  against  the  Divine  provid- 
ence when  he  sees  that  the  Christian  religion  is  accepted  only  in  the 
smaller  division  of  the  habitable  globe  called  Europe,  and  is  there 
divided  (n.  256). 

(iv.)  The  merely  natural  man  confirms  himself  against  the  Divine  provid- 
ence by  the  fail  that  in  many  of  the  kingdoms  where  the  Christian 
religion  is  accepted  there  are  some  who  claim  for  themselves  Di- 


XU  ANGELIC    WISDOM 

vine  power,  and  wish  to  be  worshipped  as  gods,  and  invoke  the 
dead  (n.  257). 
(v.)    The   merely  natural  man  confirms  himself  against  the  Divine  provid- 
ence by  the  fa£l  that  among  those  who  profess  the  Christian  relig- 
ion there  are  some  who  place  salvation  in  certain  phrases  which 
they  must  think  and  talk  about,  making  no  account  of  the  good 
works  they  must  do  (n.  258). 
(vi.)    The  merely  natural  ?nan  confirms  himself  against  the  Divine  provid- 
ence by  the  fail  that  there  have  been  and  still  are  so  many  heresies 
in  the  Christian  world,  such  as  Quakerism,  Moravianism,  Ana- 
baptism,  and  others  (n.  259). 
(vii.)    The  merely  natural  man  confirms  himself  against  the  Divine  providence 
by  the  fact  that  Judaism  still  continues  (n.  260). 

Fourth,  Things  relating  to  Christian  dotflrine  (see  n.  239). 

(i.)  A  doubt  may  arise  in  opposition  to  the  Divine  providence  from  the 
fa£l  that  the  whole  Christian  world  worships  one  God  under  three 
persons,  which  is  to  worship  three  Gods,  not  knowing  hitherto 
that  God  is  one  in  person  and  essence,  in  whom  is  a  trinity,  and 
that  the  Lord  is  that  God  (n.  262). 
(ii.)  A  doubt  may  arise  in  opposition  to  Divine  providence  from  the  fa£l  that 
hitherto  men  have  not  known  that  there  is  a  spiritual  sense  in  all 
the  particulars  of  the  Word,  and  that  its  holiness  is  therefrom  (n. 
264). 

1.  77^1?  spiritual  sense  of  the  Word  has  not  been  revealed  before, 
because  if  it  had  been  the  church  would  have  profaned  it,  and 
thereby  have  profaned  the  essential  holiness  of  the  Word  (n. 

264[2]). 

2.  The  genuine  truths  in  "which  the  spiritual  sense  of  the  Word 
resides  were  not  revealed  by  the  Lord  until  the  last  judgment 
had  been  accomplished,  and  the  new  church  that  is  meant  by 
"the  Holy  jferjisalem  "  was  about  to  be  established  by  the  Lord 
(n.  264M). 

(iii.)  A  doubt  may  arise  in  opposition  to  Divine  providence  from  the  fa£t 
that  hitherto  men  have  not  known  that  to  shun  evils  as  sins  is  the 
Christian  religion  itself  in.  265). 

(iv.)  A  doubt  may  arise  in  opposition  to  Divine  providence  from  the  faft 
that  it  has  not  hitherto  been  known  that  man  lives  as  a  man  after 
death  ;  also  that  this  has  not  been  disclosed  before  (n.  274). 

Evils  are  permitted  for  the  sake  of  the  end,  which  is  salvation 
(n.  275-284). 

(i.)  Every  man  is  in  evil,  and  must  be  led  azvay  from  evil  in  order  to  be 

reformed  (n.  277a). 
(ii.)  Evils  cannot  be  removed  unless  they  appear  (n.  278^:). 

1.  Of  those  who  confess  themselves giiilty  of  all  sins,  and  do  not 
search  out  any  sin  in  themselves  (n.  2,'jZb\i\). 

2.  Of  those  tuho  negleCl  the  search  from  religious  reasons  (n. 
278^^2]). 

3.  Of  those  who  for  worldly  reasons  think  nothing  about  sins 
and  are  therefore  ignorant  of  them  (n.  268<^f3]). 

4.  Of  those  that  favor  sins,  and  in  consequence  are  ignorant  of 
them  ( n.  278iJ[4]). 

5.  To  all  such  sins  are  not  apparent,  and  therefore  cannot  be  re- 
moved (n.  278i^f5]). 

6.  The  reason  hitherto  hidden  why  evils  cannot  be  removed  unless 
they  are  sought  out,  discovered,  acknowledged,  confessed,  and 
resisted  fn.  278i^[6]). 

(iii.)  So  far  as  evils  are  removed  they  are  remitted  (n.  279). 

I.  //  IS  an  error  of  the  age  to  believe  thai  evils  have  been  separat- 
ed, and  even  cast  out.  xuhen  they  have  been  remitted  (n.  279[2]). 


CONCERNING  THE   DIVINE  PROVIDENCE. — CONTENTS.         XIU 

2.  //  is  art  error  of  the  a(^e  to  believe  that  the  state  of  mans  life 
can  be  changed  instantly,  and  thus  from  bein^  evil  man  can 
become  ^ood,  and  in  consequence  can  be  led  out  of  hell  and 
transferred  straii^htioav  into  heaven,  and  this  by  the  Lord' s 
mercy  apart  from  means  (n.  279[4]). 

3.  Those  who  so  believe  kno~,o  nothing  whatever  about  what  evil 
is  or  what  good  is  (n.  27c,[5]). 

4.  Those  who  beliez>e  in  instant  salvation  and  mercy  apart  from 
means  do  not  knotv  that  affections,  which  belong  to  the  will, 
are  nothing  but  changes  of  the  state  of  the  purely  organic  sub- 
stances of  the  mind ;  and  that  thoughts,  which  belong  to  the 
understanding,  are  nothing  but  changes  and  variations  in  the 

form  of  the  substances  ;  and  that  memory  is  the  state  of  these 
changes  and  variations  that  remains  permanent  (n.  279[6].) 

(iv.)  TTius  the  permission  of  evil  is  for  the  sake  of  the  end,  that  there  may  be 
salvation  (n.  281I. 

The  Divine  providence  is  equally  with  the    evil  and  with  the 
GOOD  (n.  285-307). 

(i.)  The  Divine  providence,  not  only  with  the  good  but  with  the  evil  as  well, 
is  universal  in  every  least  particular ;  and  yet  it  is  not  in  their 
evils  (n.  287). 

1.  They  could  not  then  be  blamed  for  doing  evTl  (n.  294[2]). 

2.  This  makes  evil  to  scan  to  be  from  the  Lord  {n.  294[5]). 

3.  They  do  not  comprehend  how  the  Lord  alone  can  cause  all  to 
think  so  diversely  (n.  294[6]). 

(ii.)  The  evil  are  continually  leading  themselves  into  evils,  but  the  Lord  is 
continually  leading  them  away  from  evils  (n.  295). 

1.  In  every  evil  there  are  things  innumerable  (n.  296[i]). 

2.  An  evil  man  from  himself  continually  leads  himself  more 
deeply  into  his  evils  (n.  296[3]). 

3.  The  Divine  providence  zuith  the  evil  is  a  continual  permission 
of  evil,  to  the  end  that  there  may  be  a  continual  withdrawal 
from  it  (n.  296[7]). 

4.  The  rvithdrawal  from  evil  is  effefled  by  the  Lord  in  a  thous- 
and ways,  and  even  in  most  secret  ways  (n.  296[io]  . 

(iii.)  The  evil  cannot  be  wholly  led  by  the  Lord  away  from  evil  and  into 
good  so  lon:^  as  they  believe  their  own  intelligence  to  be  everything 
and  the  Divine  providence  nothing  (n.  297). 

1.  One's  oion  intelligence,  when  the  will  is  in  evil,  sees  nothing 
but  falsity,  and  has  no  desire  or  ability  to  see  anything  else  (n. 
2q8[i]t.   ' 

2.  If  one's  own  intelligence  then  sees  truth  it  either  turns  itself 
away  or  it  falsifies  the  truth  \n.  298[3]). 

3.  The  Divine  providence  continually  causes  man  to  sec  truth,  and 
also  gives  an  affeflion  for  perceiving  it  and  receiving  it  (n. 
298U]). 

4.  By  this  means  man  is  withdrawn  from  evil,  not  by  himself  but 
by  the  Lord  (n.  298[5]). 

(iv.)  The  Lord  governs  hell  by  opposites  ;  and  He  governs  in  hell  the  evil 
who  are  in  the  world  in  respeCl  to  their  interiors,  but  not  in  re- 
spect to  their  exteriors  (n.  299). 

1.  That  the  Lord  governs  hell  by  means  of  opposites  (n.  307[i]). 

2.  The  evil  who  are  in  the  world  the  Lord  governs  in  hell  (n. 
307[2]>. 

3.  The  Lord  in  this  way  governs  the  evil  in  the  world  in  respedl 
to  their  interiors,  but  otherwise  in  respect  to  their  exteriors  (n. 
307b])- 


xiv  ANGELIC   WISDOM 

The  Divine  providence  appropriates  neither  evil  nor  good  to  any 
one  ;  but  man's  own  prudence  appropriates  both  (n.  308-321). 

(i.)    ]Vkai  one's  own  prudence  is,  and  what  prudence  not  one' s  own  is  (n. 

310). 
(ii.)  Man  from  his  own  prudence  persuades  himself  and  corroborates  in  him- 
self that  all  good  and  truth  are  from  himself  and  in  himself;  like- 
wise all  evil  and  falsity  (n.  312). 
(iii.)  Every  thing  that  a  man  has  adopted  by  persuasion  and  confirmation 
remains  in  him  as  his  own  (n.  317). 

1.  There  is  nothing  that  cannot  be  confirmed,  and  falsity  is  con- 
firmed more  readily  than  the  truth  (n.  3i8[2]). 

2.  IVlien  falsity  has  been  confirmed  the  truth  is  not  seen,  but 
from  confirmed  truth  falsity  is  seen  (n.  3i8[5]). 

3.  An  ability  to  confirm  whatever  ofie  pleases  is  not  intelligence, 
but  only  ingenuity,  which  may  exist  even  in  the  worst  of  men 
(n.siSis]). 

4.  There  is  confirmation  that  is  intelledual  and  not  at  the  same 
time  voluntary  ;  but  all  voluntary  confirmation  is  also  intel- 
ledual  (n.  SiS'lg]). 

5.  The  confirmation  of  evil  that  is  both  voluntary  and  intelledual 
causes  man  to  believe  that  his  own  prudence  is  everything  and 
the  Divine  providence  nothing  ;  but  this  is  not  true  of  inielleft' 
■ual  confirmation  alone  (n.  3i8[io]). 

6.  Every  thing  confirmed  by  both  the  will  and  the  understanding 
remains  to  eternity,  but  not  what  has  been  confirmed  by  the 
understanding  only  (n.  3i8[ii]). 

(iv.)  If  man  believed,  as  is  the  truth,  that  all  good  and  truth  are  from  the 
Lord  and  all  evil  and  falsity  from  hell,  he  would  not  appropriate 
good  to  himself  and  make  it  meritorious ,  nor  appropriate  evil  to 
himself  and  make  himself  guilty  of  it  (n.  320). 

1.  To  one  who  confirms  in  himself  the  appearance  that  wisdom, 
and  prudence  are  from  man  and  are  in  man  as  his,  it  must 
needs  seem  that  otherwise  he  would  not  be  a  matt,  but  a  beast  or 
a  statue  ;  and  yet  the  contrary  is  the  truth  (n.  32i[i]). 

2.  To  believe  and  think,  as  is  the  truth,  that  every  good  and  truth 
is  from  the  Lord  and  every  evil  and  falsity  from  hell  appears 
like  an  impossibility  ;  and  yet  it  is  the  truly  human  principle, 
and  therefore  the  angelic  (n.  32i[4]). 

3.  To  believe  and  think  thus  is  impossible  to  those  who  do  not  ac- 
knowledge the  Divinity  of  the  Lord  and  who  do  not  acknow- 
ledge that  evils  are  sins  ;  but  it  is  possible  to  those  who  do 
acknowledge  these  two  things  (n.  32i[6]). 

4.  Those  that  are  in  these  two  acknowledgments ,  so  far  as  they 
shun  and  turn  away  from  evils  as  sins,  need  only  to  refieft 
upon  the  evils  within  them,  and  to  cast  them  away  to  the  hell 

from  whence  they  are  (n.  32i[7]). 

5.  Thus  the  Divine  providence  does  not  appropriate  evil  to  any 
one  nor  good  to  any  one,  but  his  own  prudence  appropriates 
both  (n.  32i[8]). 

Every  man  may  be  reformed,  and  there  is  no  such  thing  as  pre- 
destination (n.  322-330). 

(i.)  77ie  end  of  creation  is  a  heaven  from  the  human  race  (n.  323). 

1.  Every  man  was  created  to  live  forever  (n.  324[i]). 

2.  Every  man  was  created  to  live  to  eternity  in  a  state  of  blessed- 
ness (n.  324[6]). 

3.  Thus  every  man  was  created  to  come  into  heaven  (n.  324[7]). 

4.  The  Divine  love  must  needs  will  this,  and  the  Divine  wisdom 
must  needs  provide  for  it  (n.  324[ii]). 


CON'CERNING  THE   DIVINE  PROVIDENCE. — CONTENTS.       XV 

(ii.)  Therefore  it  is  of  the  Divine  providence  that  every  man  can  be  saved, 
and  that  those  are  saved  who  acknowledge  God  and  live  well  (n. 
325)- 

1.  The  acknowledgement  of  God  causes  a  conjundion  of  God  with 
man  and  of  man  with  God  ;  and  the  denial  of  God  causes  sev- 
erance (n.  326[i]). 

2.  Every  one  acknowledges  God  and  is  conjoined  with  Him  so 
far  as  his  life  is  good  (n.  326[6]). 

3.  Good  of  life,  or  living  rightly,  ts  shunning  evils  because  they 
are  against  religion,  thus  against  God  (n.  326[8]). 

4.  These  are  the  general  principles  of  all  religions,  whereby  every 
one  can  be  saved  (n.  326[9]). 

(iii.)  Man  himself  is  to  blame  if  he  is  not  saved  {n.  327). 

1.  In  process  of  time  every  religion  declines  and  is  consummated 
(n.  328[i]). 

2.  Every  religion  declines  and  is  consummated  by  the  inversion 
of  God' s  image  in  man  (n.  328[5]). 

3.  This  comes  from  the  continual  increase  of  hereditary  evil  from 
generation  to  generation  (n.  328[7]). 

4.  Nevertheless  the  Lord  provides  that  evvry  one  may  be  saved 
(n.  328[8]). 

5.  //  is  provided  also  that  a  new  church  should  take  the  place  of 
a  former  devastated  church  (n.  328[io]). 

(iv.)  Thus  all  men  were  predestined  to  heaven,  and  no  one  to  hell  (n.  329). 

1.  Any  predestination  except  to  heaven  is  contrary  to  the  Divine 
love,  which  is  infinite  (n.  33o[i]). 

2.  Any  predestination  except  to  heaven  is  contrary  to  the  Divine 
wisdom,  which  is  infinite  (n.  33o[3]). 

3.  That  only  those  born  within  the  church  are  saved  is  an  insane 
heresy  (n.  33o[5]). 

4.  That  any  of  the  human  race  are  damned  by  predestination  is 
a  cruel  heresy  (n.  33o[8]). 

The  Lord  cannot  act  contrary  to  the  laws  of  the  Divine  provid- 
ence, BECAUSE  acting  CONTRARY  TO  THEM  WOULD  BE  ACTING  CON- 
TRARY TO  His  Divine  love  and  contrary  to  His  Divine  wis- 
dom, THUS  contrary  TO  HIMSELF  (n.  331-340). 

(i.)  The  operation  of  the  Divine  providence  for  the  salvation  of  man  begins 

at  his  birth  and  continues  until  the  end  of  his  life  and  afterwards 

to  eternily  (n.  332). 
(ii.)  The  operation  of  the  Divine  providence  goes  on  unceasingly,  through 

means,  out  of  pure  mercy  (n.  335). 
(iii.)  Instantaneous  salvation  from  mercy  apart  from  means  is  impossible 

(n.  338). 

1.  The  belief  in  instantaneous  salvation  out  oftnercy  apart  from 
means  has  been  adopted  from  the  natural  state  of  man  (n. 
338W). 

2.  This  belief  comes  from  an  ignorance  of  the  spiritual  state, 
which  is  wholly  different  from  the  natural  state  (n.  338[4]). 

3.  The  doflrines  of  the  churches  in  the  Christian  world,  viewed 
interiorly,  are  opposed  to  instantaneous  salvation  out  of  mercy 
apart  from  means  ;  but  it  is  upheld,  nevertheless,  by  the  ex- 
ternal men  of  the  church  (n.  338[8]). 

(iv.)  Instantaneous  salvation  out  of  mercy  apart  from  means  is  the  "fiery 
flying  serpent"  in  the  church  (n.  340J. 

1.  Religion  is  abolished  thereby  (n.  340[2]). 

2.  A  belief  in  instantaneous  salvation  out  of  pure  mercy  alone 
induces  a  security  of  life  (n.  340[4]). 

3.  By  that  belief  damnation  is  attributed  to  the  Lord  (  n.  34o[5]). 


ANGELIC  WISDOM  CONCERNING  THE 
DIVINE  PROVIDENCE. 


The  Divine  providence  is  the  government  of  the  Lord's 
Divine  love  and  Divine  wisdom. 

I. 

TO  understand  what  the  Divine  providence  is,  and  that 
it  is  the  government  of  the  Lord's  Divine  love  and 
Divine  wisdom,  it  is  im{)ortant  to  know  what  has  al- 
ready been  said  and  shown  respecting-  the  Divine  love 
and  the  Divine  wisdom  in  the  work  on  that  subjeci:,  which  is  as 
follows  :  In  the  Lord  Divine  love  is  of  Di\ine  wisdom,  and  Di- 
vine wisdom  is  of  Divine  love  (n.  34-39).  Divine  love  and 
Divine  wisdom  must  necessarily  have  being  and  existence  in 
other  things  created  by  them  (n.  47-51).  All  things  of  the 
universe  are  creations  from  Divine  love  and  Divine  wisdom  (n. 
52,  53,  1 51-156).  All  things  of  the  universe  are  recipients  of 
Divine  love  and  Divine  wisdom  (n.  55-60).  Before  the  angels 
the  Lord  appears  as  a  sun  ;  and  the  heat  that  goes  forth  there- 
from is  love,  and  the  light  that  goes  forth  theretrom  is  wisdom 
(n.  83-88,  89-92,  93-98,  296-301).  The  Divine  love  and  the  Di- 
vine wisdom  that  go  forth  from  the  Lord  make  one  (n.  99-102). 
The  Lord  from  eternity,  who  is  Jehovah,  created  the  universe 
and  all  things  thereof  from  Himself,  and  not  from  nothing  (n. 
282-284,  290-295).  These  things  are  treated  of  in  the  work 
entitled  An^e//c  JV/s(/om  concerning  the  Divine  Love  and  the 
Divine  Wisdom. 

2.  From  these  things,  in  conne6lion  with  what  is  set  forth 
in  the  same  work  respecting  creation,  it  can  be  clearly  seen 
that  what  is  called  Divine  providence  is  the  government  of  the 
Lord's  Divine  love  and  Divine  wisdom.  But  as  creation  was  the 
subje6l  there  treated  of,  and  not  the  conservation  of  the  state  of 
things  after  creation,  which  is  the  Lord's  government,  the  latter 
shall  now  be  considered.     The  subje6l  of  this  chapter  will  be  the 


2  ANGELIC   WISDOM 

conservation  of  the  union  of  Divine  love  and  Divine  wisdom  or 
of  Divine  good  and  Divine  truth  in  things  created  ;  and  this  shall 
be  set  forth  in  the  following  order  : 

(i.)     The  universe,  tvith  each  thhig  and  all  things  therein, 
was  created  from  Divine  love  by  means  of  Divine 
wisdom. 
(ii.)    Divi7ie  love  and  Dizn'ne  wisdom  go  forth  from  the 
Lord  as  a  one. 

(iii.)    In  a  certaifi  semblance  this  one  is  in  every  created 
thing. 

(iv.)  The  end  of  the  Divitie  providence  is  that  every  cre- 
ated thing,  i7i  general  and  ifi  particular,  shall  be 
such  a  one ;  and  if  it  is  not,  that  it  shall  becotne 
such. 
(v.)  Good  of  love  is  good  only  so  far  as  it  has  becotne  one 
with  truth  of  wisdom;  and  truth  of  wisdotn  is 
truth  only  so  far  as  it  has  become  one  with  good  of 
love. 

(vi.)  Good  of  love  that  has  not  become  one  with  trttth  of 
wisdom  is  not  good  in  itself,  but  is  apparetit  good; 
and  truth  of  wisdom  that  has  not  become  one  with 
good  of  love  is  not  truth  iti  itself,  but  is  appare7it 
truth. 
(vii.)  The  Lord  does  not  suffer  atty  thing  to  be  divided ;  coti- 
seqtiently  it  must  be  both  in  good  and  in  truth,  or 
it  must  be  both  in  evil  and  in  falsity. 
(viii.)  That  which  is  both  in  good  and  in  truth  is  some- 
thing;  bid  thai  which  is  both  in  evil  and  in  fals- 
ity is  not  any  thing. 

(ix.)  The  Lord's  Divine  providence  causes  the  evil  and 
falsity  that  are  togetJier  to  be  serviceable  in  the 
way  of  equilibrium,  of  relation,  and  of  purifica- 
tion, and  thus  in  the  conjundiofi  of  good  and  truth 
in  others, 

3«  (i.)  The  jmiverse,  with  each  thing  and  all  things  therein, 
was  created  from  Divine  love  by  mea?is  of  Divine  wisdom. — In 
the  work  on  The  Divine  Love  and  the  Divine  Wisdom,  it  has 
been  shown  that  the  Lord  from  eternity,  who  is  Jehovah,  is,  in 
His  essence,  Divine  love  and  Divine  wisdom,  and  that  He  has 
created  the  universe  and  all  things  of  it  from  Himself;  and  from 
this  it  follows  that  the  universe,  with  each  thing  and  all  things  of 
it,  was  created  from  the  Divine  love  by  means  of  the  Divine  wis- 
dom. In  the  same  work  it  has  also  been  shown  that  love  can  do 
nothing  apart  from  wisdom,  and  that  wisdom  can  do  nothing 
apart  from  love.  For  love  apart  from  wisdom,  or  will  apart  from 
understanding,  cannot  think  anything,  or  see  or  feel  anything,  or 
even  say  anything  ;  so  neither  can  love  apart  from  wisdom,  or 
will  apart  from  understanding,  do  anything.     In  like  manner 


CONCERNING    THE    DIVINE    PROVIDENCE. — N.  3.  3 

wisdom  apart  from  love,  or  understanding  apart  from  will,  cannot 
think  anything,  or  see  or  feel  anything,  or  even  say  anything  ;  so 
neither  can  wisdom  apart  from  love,  or  understanding  apart  from 
will,  do  anything.  For  when,  in  such  instances,  love  is  taken 
awav,  there  is  no  longer  any  willing  and  thus  no  doing.  As  this 
is  true  of  man's  doing  anything,  much  more  was  it  true  of  God, 
when  He  who  is  love  itself  and  wisdom  itself  created  and  made 
the  universe  and  all  things  thereof.  [2.]  That  the  universe,  with 
each  thing  and  all  things  of  it,  was  created  from  the  Divine  love 
by  means  of  the  Divine  wisdom  can  be  proved  by  all  things  sub- 
mitted to  sight  in  the  world.  Se]e6l  any  particular  obje6t  and 
examine  it  with  some  wisdom,  and  you  will  be  convinced.  Take 
a  tree,  or  its  seed,  its  fruit,  its  flower,  or  its  leaf,  gather  up  the 
wisdom  that  is  in  you,  examine  the  object  with  a  good  micro- 
scope, and  you  will  see  wonderful  things  ;  while  the  interiors  that 
you  do  not  see  are  still  more  wonderful.  Observe  the  order  in 
its  development,  how-  the  tree  grows  from  seed  even  to  new  seed, 
and  consider  whether  there  is  not  at  every  successive  step  a  con- 
tinual endeavor  to  propagate  itself  further ;  for  the  final  thing  to 
which  it  aims  is  seed,  in  which  its  reprodu6five  power  exists  anew. 
And  if  you  are  willing  to  think  spiritually,  which  you  can  do  if 
you  wish,  will  you  not  now  see  wisdom  here  ?  And  if  you  are 
willing  to  go  far  enough  in  spiritual  thought,  will  you  not  see  also 
that  this  power  is  not  from  the  seed,  nor  from  the  sun  of  the 
world,  which  is  pure  fire,  but  is  in  the  seed  from  God  the  Creator, 
whose  wisdom  is  infinite  ;  and  in  it  not  only  at  the  moment  it 
was  created,  but  continually  afterwards?  For  maintenance  in- 
volves perpetual  creation,  as  permanence  involves  a  perpetual 
springing  forth.  It  is  the  same  as  if  you  should  withdraw  willing 
from  doing,  for  then  work  would  stop  ;  or  as  if  you  should  with- 
draw thought  from  speech,  for  then  speech  would  stop,  or  as  if 
you  should  withdraw  eftbrt  from  movement,  for  then  movement 
would  stop  ;  in  a  word,  if  you  should  withdraw  the  cause  from 
the  effect  the  efie6l  would  perish  ;  and  so  on.  [3.]  Every  such 
created  thing  is  endowed  with  power  ;  but  power  adls  not  from 
itself,  but  from  him  who  bestowed  the  power.  Examine  any  other 
obje6l  on  the  earth,  as  a  silkworm,  a  bee,  or  any  other  little  crea- 
ture ;  look  at  it  first  naturally,  afterwards  rationally,  and  at  length 
spiritually,  and  if  you  are  able  to  think  deeply,  you  will  be  as- 
tonished at  it  all ;  and  if  you  will  let  wisdom  speak  within  you, 
you  will  say  in  amazement,  "Who  can  fail  to  see  the  Divine  in 
these   things?      All  things   are   of  the   Divine  wisdom."     Still 


4  ANGELIC   WISDOM 

more  will  you  wonder  if  you  examine  into  the  uses  of  all  created 
things,  how  in  their  order  they  follow  on  even  to  man,  and  from 
man  to  the  Creator  from  whom  they  are  ;  and  how  upon  the 
conjuncflion  of  the  Creator  with  man  both  the  connection  of 
all  things,  and  if  you  are  willing  to  acknowledge  it,  the  conserv- 
ation of  all  things,  depend.  In  what  follows  it  will  be  seen  that 
Divine  love  created  all  things,  but  nothing  apart  from  Divine 
wisdom. 

4.*  (ii.)  Diviyie  love  mid  Divine  wisdom  go  forth  from  the 
Lord  as  a  one. — This,  too,  is  clear  from  what  has  been  shown  in 
the  work  on  The  Divine  Love  and  the  Divine  Wisdom,  especi- 
ally from  the  following  :  In  the  Lord  Esse  and  Existere  are  one 
distindlly  (n.  14-16).  In  the  Lord  infinite  things  are  one  dis- 
tinctly (n.  17-22).  Divine  love  is  of  Divine  wisdom,  and  Divine 
wisdom  is  of  Divine  love  (n.  34-39).  Without  a  marriage  with 
wisdom  love  is  unable  to  effect  any  thing  (n.  401-403).  Love 
does  nothing  except  in  conjunction  with  wisdom  (n.  409,  410). 
Spiritual  heat  and  spiritual  light  in  their  going  forth  from  the 
Lord  as  a  Sun,  make  one,  just  as  Divine  love  and  Divine  wisdom 
in  the  Lord  are  one  (n.  99-102).  From  what  has  been  shown  in 
these  places,  the  truth  of  this  proposition  is  evident.  But  as  it 
is  not  known  how  two  things  distinct  from  each  other  can  act  as 
a  one,  I  wish  to  show  here  that  a  one  is  impossible  apart  from  a 
form,  the  form  itself  making  the  one  ;  and  next,  that  the  form 
makes  a  one  the  more  perfectly  as  the  things  entering  into  the 
form  are  distinctly  different  and  yet  united.  [2.]  A  07ie  is  im- 
possible apari  froyn  a  form,  the  form  itself  making  the  one : — Any 
one  who  thinks  intently  can  see  clearly  that  a  one  is  impossible 
apart  from  a  form,  and  if  it  exists  it  is  a  form  ;  for  whatever  has 
existence  derives  from  form  that  which  is  called  quality,  and  that 
which  is  called  predicate,  also  that  which  is  called  change  of 
state,  also  that  which  is  called  relativity,  and  the  like ;  conse- 
quently that  which  is  not  in  a  form  has  no  power  to  efife6t ;  and 
what  has  no  power  to  effe6t  has  no  reality.  It  is  the  form  that 
gives  all  these  things  ;  and  as  all  the  things  that  are  in  a  form, 
when  the  form  is  perfe6t,  have  a  mutual  regard  for  each  other,  as 
link  has  to  link  in  a  chain,  therefore  it  follows  that  it  is  the  form 
that  makes  the  one,  and  thus  the  subje(5t,  of  which  quality,  state, 
power  to  affe6t,  and  anything  that  accords  with  the  perfection  of 
the  form,  can  be  predicated.  [3.]  Every  objeCt  seen  by  the  eyes 
in  the  world  is  such  a  one ;  also  every  objeCt  not  seen  by  the 


CONCERNING   THE    DIVINE  PROVIDENCE. — N.  4,  5 

eyes,  whether  in  interior  nature  or  in  the  spiritual  world.  Man 
is  such  a  one,  human  society  is  such  a  one,  the  church  is  such  a 
one,  also  the  whole  angelic  heaven  before  the  Lord  ;  in  a  word, 
the  created  universe,  not  only  in  general  but  also  in  every  par- 
ticular, is  such  a  one.  But  in  order  that  each  thing  and  all  things 
may  be  forms,  it  is  necessary  that  He  who  created  all  things 
should  be  Form  itself,  and  tliat  all  things  that  are  created  in  forms 
should  be  from  Form  itself  This,  therefore,  is  what  has  been 
shown  in  the  work  on  The  Divitie  Love  and  the  Divine  Wis- 
dom, as  follows :  Divine  love  and  Divine  wisdom  are  substance 
and  are  form  (n.  40-43).  Divine  love  and  Divine  wisdom  are 
form  in  itself,  thus  the  Very  and  the  Only  (n.  44-46).  In  the 
Lord  Divine  love  and  Divine  wisdom  are  one  (n.  14-22).  They 
go  forth  from  the  Lord  as  a  one  (n.  99-102,  and  elsewhere).  [4.] 
The  foryn  makes  a  one  the  more  pcrfeHly  as  the  things  e?iteri7ig 
into  the  form  are  distinHly  different  and  yet  jinited. — Unless  the 
understanding  is  raised  up  it  can  scarcely  comprehend  this,  since 
the  appearance  is  that  a  form  can  make  a  one  only  through  like- 
nesses of  uniformity  in  the  things  that  make  up  the  form.  On 
this  subjed  I  have  often  talked  with  angels,  who  said  that  this  is 
an  arcanum  their  wiser  ones  perceive  clearly,  and  the  less  wise 
obscurely  ;  yet  it  is  a  truth  that  a  form  is  the  more  perfed;  as  the 
things  that  constitute  it  are  distincStly  different,  and  yet  have 
become  one  each  in  its  own  way.  This  they  showed  by  the 
societies  in  the  heavens,  which  taken  together  constitute  the  form 
of  heaven  ;  also  by  the  angels  of  each  society,  in  that  the  form 
of  the  society  is  more  perfe6l  in  proportion  as  each  angel  is  more 
distinctly  his  own,  and  therefore  free,  and  thus  loves  his  com- 
panions as  if  from  himself  and  from  his  own  affe6iion.  They 
illustrated  it  also  by  the  marriage  of  good  and  truth,  in  that  the 
more  distinctly  these  are  two,  the  more  perfeCdy  they  can  make  a 
one  ;  and  the  same  is  true  of  love  and  wisdom  ;  while  what  is  not 
distinct  is  mixed  up,  giving  rise  to  every  imperfection  of  form.  [5.] 
Furthermore,  how  perfectly  distinct  things  are  united  and  thus 
make  a  one,  they  showed  by  many  things,  especially  by  the 
things  that  are  in  the  human  body,  where  innumerable  parts  are 
thus  distinct  and  yet  united,  distinCt  by  their  coverings  and  united 
Ity  their  ligaments,  showing  that  it  is  the  s-ame  with  love  and  all 
things  of  it,  and  with  wisdom  and  all  things  of  it,  which  are  per- 
ceived only  as  a  one.  More  respecting  this  can  be  seen  in  the 
work  on   The  Divine  Love  a?id  the  Divine  Wisdom  (n.  14-22), 


6  ANGELIC   WISDOM 

and  in  the  work  on  Heaven  and  Hell  (n.  56,  489).  This  has 
been  adduced  because  it  is  of  angelic  wisdom. 

5.  (iii.)  Li  a  certain  semblance  this  one  is  in  every  created 
thing. — That  the  Divine  love  and  the  Divine  wisdom,  which  are  a 
one  in  the  Lord  and  go  forth  from  Him  as  a  one,  are  in  every  cre- 
ated thing  in  a  certain  semblance  can  be  seen  from  what  is  shown 
throughout  the  work  on  The  Divine  Love  and  the  Divine  Wis- 
dom, and  especially  from  what  is  said  in  n.  47-51,  55-60,  282-284, 
290-295,  313-318,  319-326,  349-357,  where  it  is  shown  that  the 
Divine  is  in  every  created  thing,  because  God  the  Creator,  who 
is  the  Lord  from  eternity,  produced  from  himself  the  sun  of  the 
spiritual  world,  and  through  that  sun  all  things  of  the  universe, 
consequently  that  that  sun,  which  is  from  the  Lord,  and  in  which 
the  Lord  is,  is  not  only  the  first  substance  but  is  also  the  only 
substance  from  which  all  things  are  ;  and  since  this  is  the  only 
substance,  it  follows  that  it  is  in  every  created  thing,  but  with 
infinite  variety  according  to  uses.  [2.]  Now  since  Divine  love 
and  Divine  wisdom  are  in  the  Lord,  and  since  Divine  fire  and 
brightness  are  in  that  sun  from  Him,  and  spiritual  heat  and  spir- 
itual light  are  from  that  sun,  and  these  two  make  a  one,  it  follows 
that  in  a  certain  semblance  this  one  is  in  every  created  thing. 
Because  of  this  all  things  in  the  universe  have  relation  to  good 
and  truth,  and,  in  fa6l,  to  their  conjunction,  or  what  is  the  same,  all 
things  in  the  universe  have  relation  to  love  and  wisdom  and  to 
their  conjun6lion,  since  good  belongs  to  love  and  truth  to  wis- 
dom ;  for  love  calls  all  that  pertains  to  it  good,  and  wisdom  calls 
all  that  pertains  to  it  truth.  That  there  is  a  conjun6lion  oi  these 
in  CA-ery  created  thing  will  be  seen  in  what  follows. 

6#  Many  admit  that  there  is  an  only  substance  which  is  the 
first  substance  and  the  source  of  all  things,  but  what  kind  of  a 
substance  it  is  they  do  not  know.  They  believe  it  to  be  so  sim- 
ple that  nothing  is  simpler ;  that  it  may  be  compared  to  a 
point  with  no  dimension  ;  and  that  from  an  infinite  number  of 
such  the  forms  of  dimension  came  into  existence.  This,  however, 
is  a  fallacy  originating  in  the  idea  of  space  ;  for  the  idea  of  space 
seems  to  make  such  a  least  necessary.  But  the  truth  is  that  the 
simpler  and  purer  any  thing  is,  the  more  and  the  fuller  it  is.  It 
is  for  this  reason  that  the  more  deeply  any  obje6l  is  examined, 
the  more  wonderful,  perfe6t,  and  beautiful  are  the  things  seen  in 
it ;  and  thus  that  the  most  wonderful,  perfe61:,  and  beautiful  of  all 
are  in  the  first  substance.     This  is  true,  because  the  first  sub- 


CONCERNING   THE    DIVINE    PROVIDENCE. — N.   S.  7 

Stance  is  from  the  spiritual  sun,  which,  as  has  been  said,  is  from 
the  Lord,  and  in  which  the  Lord  is,  therefore  that  sun  is  itself 
the  only  substance  ;  and  as  this  substance  is  not  in  space  it  is  the 
all  in  all,  and  is  in  the  greatest  and  the  least  things  of  the  created 
universe.  [2.]  Since  that  sun  is  the  first  and  only  substance, 
from  w^hich  all  things  are,  it  follows  that  infinitely  more  things  are 
in  that  substance  than  can  appear  in  the  substances  that  spring 
irom  it,  which  are  called  substantiate  [or  composite],  and  at  length 
material.  These  things  cannot  appear  in  those  substances,  be- 
cause they  descend  from  that  sun  by  degrees  of  a  twofold  kind,  in 
accordance  with  which  all  perfe6tions  decrease.  For  this  reason, 
as  said  above,  the  more  deeply  any  thing  is  examined,  the  more 
wonderful,  perfect,  and  beautiful  are  the  things  that  are  seen. 
This  has  been  said  to  show  that  in  a  certain  semblance  the  Divine 
is  in  every  created  thing,  but  becomes  less  and  less  apparent  in 
its  descent  through  the  degrees,  and  still  less  apparent  when  a 
lower  degree  has  become  separated  from  a  higher  by  the  closing 
up  of  the  higher,  and  by  becoming  itself  choked  up  with  earthy 
matters.  This,  however,  must  needs  seem  obscure,  unless  one  has 
read  and  understood  what  has  been  presented  in  the  work  on 
The  Divine  Love  and  the  Divine  Wisdom,  respe6ling  the  spirit- 
ual sun  (n.  83-172),  respe6ling  degrees  (n.  173-281),  and  respe6l- 
ing  the  creation  of  the  universe  (n.  282-357). 

7»  (i^^)  The  end  of  the  Divine  provideyice  is  that  every  cre- 
ated thing,  in  general  and  in  partintlar,  shall  be  such  a  one ; 
and  if  it  is  not,  that  it  shall  become  such;  that  is,  that  in  every 
created  thing  there  shall  be  something  both  from  the  Divine  love 
and  from  the  Divine  wisdom  ;  or,  what  is  the  same,  that  in  every 
created  thing  there  shall  be  good  and  truth,  that  is,  a  conjunction 
of  good  and  truth.  Since  good  is  of  love  and  truth  is  of  wisdom, 
(as  has  been  said  above,  n.  5,)  in  the  following  pages  the  terms 
good  and  truth  will  be  used  throughout  instead  of  love  and  wis- 
dom, and  the  marriage  of  good  and  truth,  instead  of  the  union 
of  love  and  wisdom. 

8.  From  a  preceding  article  it  is  evident  that  the  Divine  love 
and  the  Divine  wisdom,  which  in  the  Lord  are  one,  and  which  go 
forth  as  one  from  the  Lord,  in  a  certain  semblance  are  in  every 
thing  created  by  Him.  And  now  something  shall  be  said  specif- 
ically about  that  oneness  or  union  that  is  called  the  marriage  of 
good  and  truth.  That  marriage  is  (i.)  In  the  Lord  Himself;  for 
Divine  love  and  Divine  wisdom,  as  has  been  said,  are  a  one  in 
Him.     (2.)    It  is  from  the  Lord  ;   for  in  every  thing  that  goes 


a  ANGELIC   WISDOM 

forth  Irom  Him  love  and  wisdom  are  fully  united,  these  two  go- 
ing forth  from  the  Lord  as  a  sun,  the  Divine  love  as  the  heat,  and 
the  Divine  wisdom  as  the  light.  (3.)  These  are,  indeed,  received 
by  the  angels  as  two,  but  are  made  one  in  them  by  the  Lord ; 
and  the  same  is  true  of  men  of  the  church.  (4.)  Because  of  this 
influx  of  love  and  wisdom  from  the  Lord  as  a  one  into  angels  of 
heaven  and  men  of  the  church,  and  because  of  the  reception  of 
these  by  angels  and  men,  the  Lord  is  called  in  the  Word  the 
"Bridegroom"  and  the  "Husband,"  and  heaven  and  the  church 
are  called  the  "bride"  and  the  "wife."  (5.)  Therefore,  so  far 
as  heaven  and  the  church  in  general  or  an  angel  of  heaven  and 
a  man  of  the  church  individually  are  in  that  union,  that  is,  in  the 
marriage  of  good  and  truth,  they  are  an  image  and  likeness  of 
the  Lord,  because  good  and  truth  are  a  one  in  the  Lord,  and  even 
are  the  Lord.  (6.)  In  heaven  and  in  the  church  in  general,  or  in 
an  angel  of  heaven  or  a  man  of  the  church,  love  and  wisdom  are 
a  one  when  the  will  and  the  understanding,  and  thus  good  and 
truth,  make  a  one,  or  what  is  the  same,  when  charity  and  faith 
make  a  one,  or  what  is  still  the  same,  when  dodlrine  from  the 
Word  and  a  life  according  to  it  make  a  one.  (7.)  How  these 
two  make  a  one  in  man  and  in  all  things  belonging  to  him  has 
been  shown  in  the  work  on  T/ze  Divine  Love  and  the  Divine  Wis- 
dom, in  Part  Five,  where  the  creation  of  man  and  especially  the 
correspondence  of  the  will  and  understanding  with  the  heart  and 
lungs  are  treated  of  (n.  358-432). 

9*  How  these  make  a  one  in  things  below  man  or  outside  of 
him,  both  those  in  the  animal  kingdom  and  those  in  the  vegeta- 
ble kingdom,  will  be  told  further  on.  Here  three  things  must  be 
premised  :  First,  In  the  universe  and  in  each  thing  and  all  things 
of  it,  which  the  Lord  created,  there  was  a  marriage  of  good  and 
truth.  Second,  After  creation,  this  marriage  was  severed  in  man. 
Third,  It  is  the  end  of  Divine  providence  that  what  is  severed 
shall  become  one,  and  thus  the  marriage  of  good  and  truth  be 
restored.  As  these  three  things  are  fully  shown  in  the  work  on 
The  Divine  Love  and  the  Divine  Wisdom,  further  proof  is  un- 
necessary. Moreover,  any  one  can  see  from  reason  that  as  there 
was  by  creation  a  marriage  of  good  and  truth  in  every  created 
thing,  and  as  this  marriage  was  afterwards  severed,  the  Lord 
must  be  continually  working  to  restore  it,  and  therefore  its 
restoration,  and  the  consequent  conjunction  of  the  created 
universe  with  the  Lord  through  man,  must  be  the  end  of  Divine 
providence. 


CONXERNING    THE    DIVINE    PROVIDENCE. — N.    II.  9 

10.  (v.)  Good  of  love  is  good  only  so  far  as  it  has  become 
one  with  inith  of  wisdom ;  and  truth  of  wisdom  is  truth  only  so 
Jar  as  it  has  become  07ie  with  good  of  love. —  Good  and  truth  de- 
rive this  from  their  origin.  Good  has  its  origin  in  the  Lord,  and 
hkewise  truth,  for  the  Lord  is  good  itseh'  and  truth  itself;  and  in 
Him  the  two  are  one.  For  this  reason  in  angels  of  heaven  and  in 
men  on  earth  good  is  good  in  itself  only  so  far  as  it  has  become 
one  with  truth  ;  and  truth  is  truth  in  itself  only  so  far  as  it  has  be- 
come one  with  good.  It  is  acknowledged  that  every  good  and 
every  truth  is  from  the  Lord  ;  since,  therefore,  good  makes  one 
with  truth,  and  truth  with  good,  it  follows  that  for  good  to  be 
good  in  itself,  and  for  truth  to  be  truth  in  itself,  they  must  make 
one  in  the  recipient,  that  is,  in  an  angel  of  heaven  or  a  man  on 
the  earth. 

11.  It  is  acknowledged  that  all  things  in  the  universe  have 
relation  to  good  and  truth,  for  by  good  is  meant  that  which  uni- 
versally embraces  and  involves  all  things  of  love,  and  by  truth 
that  which  universally  embraces  and  involves  all  things  of  wis- 
dom. But  it  is  not  yet  acknowledged  that  good  is  not  any  thing 
until  it  has  become  one  with  truth,  and  that  truth  is  not  any  thing 
until  it  has  become  one  with  good.  There  is  an  appearance  that 
good  is  something  apart  from  truth,  and  that  truth  is  something 
apart  from  good,  and  yet  they  are  not ;  since  love  (all  things  of 
which  are  called  goods)  is  the  being  {esse)  of  a  thing,  and  wisdom 
(all  things  of  which  are  called  truths)  is  the  coming  forth  {existere) 
of  a  thing  from  that  esse,  as  has  been  shown  in  the  work  on  The 
Divine  Love  and  the  Divine  Wisdom  (n.  14-16)  ;  and  since  esse 
is  nothing  apart  from  existere^  and  existere  is  nothing  apart  from 
esse,  so  good  is  nothing  apart  from  truth,  and  truth  is  nothing 
apart  from  good.  So  again,  what  is  good  apart  from  any  thing? 
Can  it  be  called  good,  since  no  affection  or  perception  can  be 
predicated  of  it?  [2.]  The  thing  in  connedlion  with  good  that 
afte61:s  and  causes  itself  to  be  perceived  and  felt  has  relation  to 
truth,  since  it  has  relation  to  what  is  in  the  understanding.  Say 
to  any  one,  not  that  this  or  that  is  good,  but  simply  "the  good," 
is  "the  good"  anything?  Good  is  something  because  of  this  or 
that  which  is  perceived  as  one  with  good.  This  is  united  with 
good  nowhere  but  in  the  understanding ;  and  every  thing  of 
the  understanding  has  relation  to  truth.  It  is  the  same  with 
willing.  To  will,  apart  from  knowing,  perceiving,  and  thinking 
what  one  wills,  is  not  anything ;  but  together  with  these  it  be- 
comes something.  All  willing  is  of  love,  and  has  relation  to 
good  ;  and  all  knowing,  perceiving,  or  thinking  is  of  the  under- 


lO  ANGELIC    WISDOM 

Standing,  and  has  relation  to  truth.  From  this  it  is  clear  that  to 
will  is  nothing,  but  to  will  this  or  that  is  something.  [3.]  It  is 
the  same  with  every  use,  because  a  use  is  a  good.  Unless  a  use 
is  determined  to  something  with  which  it  may  be  a  one  it  is  not  a 
use,  and  thus  it  is  not  any  thing.  It  is  from  the  understanding 
that  use  derives  its  something  to  which  it  may  be  determined  ; 
and  that  from  the  understanding  which  is  conjoined  or  adjoined 
to  the  use  has  relation  to  truth  ;  and  it  is  from  that  that  the  use 
derives  its  quality.  [4.]  From  these  few  things  it  is  clear  that 
good  apart  from  truth  is  not  any  thing  ;  and  that  truth  apart  from 
good  is  not  any  thing.  When  it  is  said  that  good  with  truth 
and  truth  with  good  are  something,  it  follows  from  this  that  evil 
with  falsity  and  falsity  with  evil  are  not  any  thing ;  for  the  latter 
are  opposite  to  the  former,  and  opposition  destroys,  and  in  this 
case  destroys  that  something.  But  more  about  this  in  what 
follows. 

12.  There  may  be  a  marriage,  ho\ve\-er,  of  good  and  truth 
in  the  cause,  and  there  may  be  a  marriage  of  good  and  truth 
from  the  cause  in  the  effeft.  A  marriage  of  good  and  truth  in 
the  cause  is  a  marriage  of  will  and  understanding,  that  is,  of  love 
and  wisdom.  There  is  such  a  marriage  in  every  thing  that  a 
man  wills  and  thinks,  and  in  all  his  conclusions  and  intentions 
therefrom.  This  marriage  enters  into  and  produces  the  effe6t. 
But  in  producing  the  effe6l  the  good  and  the  truth  appear  dis- 
tin6l,  because  the  simultaneous  then  produces  what  is  successive. 
For  instance,  when  a  man  is  willing  and  thinking  about  his  food 
and  clothing  and  dwelling  place,  about  his  business,  or  employ- 
ment, or  his  relations  with  others,  at  first  he  wills  and  thinks, 
or  forms  his  conclusions  and  purposes,  about  these  at  the  same 
time;  but  when  these  have  been  determined  into  eftetts,  one  fol- 
lows the  other  ;  nevertheless,  in  will  and  thought  they  continue 
to  make  one.  In  these  effe6ls  uses  pertain  to  love  or  to  good, 
while  means  to  the  uses  pertain  to  the  understanding  or  to  truth. 
Any  one  can  confirm  these  general  truths  by  particulars,  pro- 
vided he  clearly  perceives  what  has  relation  to  good  of  love  and 
what  has  relation  to  truth  of  wisdom,  and  also  how  these  are  re- 
lated in  the  cause  and  how  in  the  efieft. 

13.  It  has  often  been  said  that  love  makes  the  life  of  man  ; 
but  this  does  not  mean  love  separate  from  wisdom  or  good  sep- 
rate  from  truth  in  the  cause,  since  love  separate,  or  good  separate, 
is  not  anything  ;  therefore  the  love  that  makes  man's  inmost  life, 
the  life  that  is  from  the  Lord,  is  love  and  wisdom  together ;  and 
the  love  that  makes  the  life  of  man  as  being  a  recipient  is  also 


CONCERNING   THE    DIVINE    PROVIDENCE. — N.    I4.  II 

love,  not  separate  in  the  cause,  but  only  in  the  effecl.  For  love 
can  be  understood  only  from  its  quality,  and  its  quality  is  wis- 
dom ;  and  its  quality  or  wisdom  can  exist  only  from  its  being 
(esse),  which  is  love,  and  it  is  from  this  that  they  are  one.  It  is 
the  same  with  good  and  truth.  And  since  truth  is  from  good, 
as  wisdom  is  from  love,  the  two  taken  together  are  called  love  or 
good  ;  for  love  in  its  form  is  wisdom,  and  good  in  its  form  is 
truth,  and  form  is  the  source  and  the  only  source  of  quality. 
From  all  this  it  is  now  evident  that  good  is  not  in  the  least  good 
except  so  far  as  it  has  become  one  with  its  truth,  and  that  truth 
is  not  in  the  least  truth  except  so  far  as  it  has  become  one  with 
its  good. 

14.  (vi.)  Good  of  love  that  has  not  become  one  with  tfuth  of 
wisdom  is  not  good  in  itself,  but  is  apparent  good ;  and  truth  of  wis- 
dom that  has  not  become  one  with  good  of  love  is  not  truth  in  itself, 
but  is  apparent  truth. — The  truth  is  that  no  good  that  is  good  in 
itself  can  exist  unless  it  has  become  one  with  its  truth ;  nor  can 
truth  that  is  truth  in  itself  exist  unless  it  has  become  one  with  its 
good.  Nevertheless,  there  is  good  separated  from  truth,  and 
truth  separated  from  good.  This  is  found  in  hypocrites  and  flat- 
terers, in  evil  persons  of  every  kind,  and  in  such  as  are  in  natural 
good  and  in  no  spiritual  good.  All  these  are  able  to  do  what  is 
good  to  the  church,  to  the  country,  to  society,  to  fellow -citizens, 
to  the  needy,  the  poor,  the  widow,  and  the  orphan  ;  they  can  also 
understand  truths,  and  from  their  understanding  can  think  about 
them,  and  from  their  thoughts  can  talk  about  them  and  teach 
them  ;  nevertheless  these  goods  and  truths  in  them  are  not  inter- 
iorly, that  is,  not  in  themselves,  goods  and  truths,  but  they  are 
outwardly  and  thus  only  apparently  goods  and  truths,  for  they 
look  only  to  self  and  the  world,  and  not  to  good  itself  and 
truth  itself,  consequently  they  are  not  from  good  and  truth,  but 
are  of  the  mouth  and  the  body  only,  and  not  of  the  heart.  [2.1 
They  may  be  likened  to  gold  and  silver  spread  over  dross  or  rot- 
ten wood  or  dung ;  and  such  truths  when  uttered  may  be  likened 
to  a  breath  that  passes  away,  or  to  a  delusive  light  that  vanishes, 
though  outwardly  they  appear  like  genuine  truths.  These  truths 
so  appear  in  those  that  utter  them,  while  to  those  who  hear  and 
accept  them,  not  knowing  what  they  are,  they  may  seem  to  be 
quite  different.  For  every  one  is  afifetled  by  what  is  external 
according  to  his  own  internal ;  and  a  truth,  by  whatever  mouth  it 
is  uttered,  enters  into  another's  hearing  and  is  taken  up  by  the 
mind  according  to  the  state  and  quality  of  the  mind.  Nearly  the 
same  is  true  of  those  that  are  in  natural  good  by  inheritance,  and 


12  ANGELIC    WISDOM 

in  no  spiritual  good.  For  the  internal  of  every  good  and  of  every 
truth  is  spiritual,  and  the  spiritual  dispels  falsities  and  evils,  while 
the  natural  by  itself  favors  them  ;  and  favoring  evils  and  falsities 
is  not  in  accord  with  doing  good. 

15.  Good  can  be  separated  from  truth,  and  truth  from  good, 
and  when  separated  appear  to  be  good  and  truth,  for  the  reason 
that  man  has  the  ability  to  act  that  is  called  liberty,  and  the  abil- 
ity to  understand  that  is  called  rationality.  It  is  by  the  abuse  of 
these  powers  that  man  can  seem  in  externals  to  be  different  from 
what  he  is  in  internals ;  and  in  consequence,  that  a  bad  man  can 
do  what  is  good  and  speak  what  is  true,  or  a  devil  feign  himself 
an  angel  of  light.  But  on  this  see  what  has  been  said  in  the 
work  on  T/ie  Divine  Love  and  the  Diviyie  Wisdom,  as  follows  : 
The  origin  of  evil  is  from  the  abuse  of  the  capacities  peculiar  to 
man  that  are  called  rationality  and  liberty  (n.  264-270).  These  two 
capacities  are  in  the  evil  as  well  as  in  the  good  (n.  425).  Love 
without  a  marriage  with  wisdom,  or  good  without  a  marriage 
with  truth,  is  unable  to  eftedl  any  thing  (n.  401).  Love  does 
nothing  except  in  conjunflion  with  wisdom  or  the  understanding 
(n.  409).  Love  makes  wisdom  or  the  understanding  to  be  recip- 
rocally conjoined  to  it  (n.  410-412).  Wisdom  or  the  understand- 
ing, from  the  potency  given  it  by  love,  can  be  raised  up,  and  can 
perceive  and  receive  such  things  as  belong  to  light  out  of  heaven 
(n.  413).  Love  can  in  like  manner  be  raised  up,  and  can  receive 
such  things  as  belong  to  heat  out  of  heaven,  provided  it  loves 
wisdom,  its  marriage  partner,  in  that  degree  (n.  414,  415).  Oth- 
erwise love  draws  down  wisdom  or  the  understanding  from  its 
elevation,  that  it  may  a6l  as  one  with  itself  (n.  416-418).  Lo^•e  is 
purified  in  the  understanding  when  they  are  raised  up  together 
(n.  419-421).  When  love  has  been  purified  by  wisdom  in  the 
understanding  it  becomes  spiritual  and  celestial ;  but  when  love 
has  been  defiled  in  the  understanding  it  becomes  sensual  and 
corporeal  (n.  422-424).  It  is  the  same  with  charity  and  faith  and 
their  conjundion  as  with  love  and  wisdom  and  their  coniunction 
(n.  427-430).     What  charity  is  in  the  heavens  (n.  431). 

16.  (vii.)  The  Lord  does  not  suffer  ayiy  thing  to  be  divided; 
consequently  it  mnst  be  both  in  good  mid  in  truth,  or  it  must  be 
both  in  evil  and  in  falsity. — The  Lord's  Divine  providence 
chiefly  has  for  its  end  that  man  should  be  both  in  good  and  in 
truth,  and  for  this  it  works  ;  for  thereby  man  is  his  own  good  and 
his  own  love,  and  also  his  own  truth  and  his  own  wisdom  ;  for 
thereby  man  is  man,  since  he  is  then  an  image  of  the  Lord.  But 
inasmuch  as  man  can  be,  while  he  is  living  in  the  world,  in  good 


CONCERNIXG    THE    DIVINE    PROVIDENXE. — N.   17.  I3 

and  in  falsity  at  the  same  time,  also  in  evil  and  in  truth  at  the 
same  time,  and  even  in  evil  and  in  good  at  the  same  time,  and 
thus  be  as  it  were  a  double  man,  and  inasmuch  as  this  division 
destroys  that  image,  and  thereby  destroys  the  man,  the  Lord's 
Divine  providence,  in  each  and  every  particular  of  it,  has  as  its 
end  that  this  division  shall  not  be.  And  since  it  is  better  for  a 
man  to  be  in  evil  and  in  falsity  at  the  same  time  than  to  be  in 
good  and  in  evil  at  the  same  time,  the  Lord  permits  this,  not  as 
what  he  wills,  but  as  if,  in  view  of  the  end  which  is  salvation,  He 
were  unable  to  prevent  it.  That  it  is  possible  for  a  man  to  be  in 
evil  and  in  truth  at  the  same  time,  and  that  the  Lord  is  unable  to 
prevent  this  in  view  of  the  end,  which  is  salvation,  comes  from 
man's  ability  to  have  his  understanding  raised  up  into  the  light 
of  wisdom,  and  to  see  truths  or  apprehend  them  when  he  hears 
them,  while  his  love  remains  below.  For  man  is  thus  able  to  be 
in  heaven  with  the  understanding,  while  with  the  love  he  is  in 
hell ;  and  this  cannot  be  denied  to  man,  because  the  two  capaci- 
ties, rationality  and  liberty,  cannot  be  taken  from  him  ;  for  these 
are  what  make  him  to  be  a  man,  and  differentiate  him  from  the 
beasts,  and  only  by  means  of  these  can  he  be  regenerated  and 
saved.  For  by  means  of  these  a  man  is  able  to  a6l  according  to 
wisdom,  and  is  also  able  to  acl  according  to  a  love  that  is  not  ot 
wisdom  ;  by  means  of  these  he  is  able  also  from  wisdom  abo\'e 
to  view  the  love  below,  and  thus  to  view  his  thoughts,  intentions, 
aifeclions,  and  in  consequence  the  evils  and  falsities  and  the 
goods  and  truths  of  his  life  and  do6lrine ;  and  without  a  know- 
ledge and  recognition  of  these  in  himself  he  cannot  be  reformed. 
These  two  capacities  have  been  treated  of  above,  and  more  will 
be  said  about  them  in  what  follows.  This  is  why  man  can  be 
both  in  good  and  in  truth,  and  both  in  evil  and  in  falsity,  and 
in  alternations  of  these. 

17.  In  this  world  a  man  can  hardly  enter  into  either  conjunc- 
tion or  union,  that  is,  of  good  and  truth,  or  ot  evil  and  falsity  ; 
for  so  long  as  he  is  living  in  the  world,  he  is  held  in  a  state  of 
reformation  or  of  regeneration  ;  but  after  death  every  man  comes 
into  one  or  the  other,  because  then  he  can  no  longer  be  reformed 
and  regenerated  ;  he  then  remains  such  as  his  life,  that  is,  such  as 
his  ruling  love,  has  been  in  this  world.  If,  therefore,  his  life 
has  been  a  life  of  the  love  of  evil,  every  truth  that  he  has  ac- 
quired in  the  world  from  a  teacher,  from  preaching,  or  from  the 
Word,  is  taken  away,  and  when  truth  has  been  taken  away,  he 
imbil:)es  such  falsity  as  agrees  with  his  evil,  as  a  sponge  imbibes 
water.    On  the  other  hand,  if  his  life  has  been  a  life  of  the  love  of 


14  ANGELIC   WISDOM 

good,  all  the  falsity  that  he  has  gathered  in  the  world  from  hear- 
ing and  from  reading,  but  has  not  confirmed  in  himself,  is  re- 
moved ;  and  in  its  place  truth  agreeing  with  his  good  is  given 
him.     This  is  meant  by  these  words  of  the  Lord : 

"  Take  the  talent  from  him,  and  give  it  to  him  that  hath  the  ten  talents  ; 
for  unto  every  one  that  hath  shall  be  given,  that  he  may  have 
abundance  ;  but  from  him  that  hath  not  shall  be  taken  away  even 
that  which  he  hath"  {Matt.  xxv.  28,  29  ;  xiii.  12  ;  Mark  iv.  25  ;  Ltike 
viii.  18  ;  xix.  24-26). 

18.  After  death  every  one  must  be  both  in  good  and  in  truth, 
or  must  be  both  in  evil  and  in  falsity,  for  the  reason  that  good 
cannot  be  conjoined  with  evil,  nor  can  good  be  conjoined  with 
the  falsity  of  evil,  nor  evil  with  the  truth  of  good ;  for  these  are 
opposites,  and  opposites  fight  each  other  until  one  destroys  the 
other.  Those  who  are  both  in  evil  and  in  good  are  meant  by 
these  words  ol  the  Lord  to  the  church  of  the  Laodiceans  in  the 
Apocalypse  : 

"  I  know  thy  works,  that  thou  art  neither  cold  nor  hot ;  would  that  thou 
wert  cold  or  hot.  So  because  thou  art  lukewarm,  and  neither  cold 
nor  hot,  I  will  spew  thee  out  of  My  mouth  "  (iii.  15,  16) : 

and  also  by  these  words  of  the  Lord  : 

"  No  man  can  serve  two  masters  ;  for  he  will  either  hate  the  one  and 
love  the  other,  or  he  will  cling  to  the  one  and  negle<ft  the  other  " 
{Matt.  vi.  24). 

19.  (viii.)  That  which  is  both  in  good  and  in  triith  is  some- 
thing;  but  that  zuhich  is  both  in  evil  ajid  falsity  is  7iot  anything. 
— It  may  seen  above  (n.  11),  that  what  is  both  in  good  and  in 
truth  is  something ;  and  from  this  it  follows  that  what  is  both  in 
evil  and  in  falsity  is  not  any  thing.  Not  being  any  thing,  means 
to  have  no  power  and  no  spiritual  life.  Those  who  are  both  in 
evil  and  in  falsity,  and  all  such  are  in  hell,  have  indeed  power 
with  one  another ;  for  an  evil  person  is  able  to  do  evil,  and  does 
it  in  a  thousand  ways.  And  yet  he  is  unable  to  do  any  evil  to 
the  evil  except  from  [their]  evil,  and  cannot  do  the  least  evil  to 
the  good ;  and  if,  as  is  sometimes  the  case,  he  does  evil  to  those 
who  are  good,  it  is  by  a  conjun(?i:ion  with  their  evil.  [2.]  This 
is  the  source  of  temptations,  which  are  infestations  by  the  evil  that 
are  with  men,  and  consequent  combats  by  means  of  which  the 
good  can  be  freed  from  their  evils.  As  the  evil  have  no  power, 
so  before  the  Lord  the  entire  hell  is  not  only  as  nothing,  but  in 
respect  to  power  is  absolutely  nothing,  as  I  have  seen  proved  by 
abundant  experience.     And  yet,  what  is  wonderful,  the  wicked 


CON'CERXING   THE    DIVINE    PROVIDENXE. — N.   21.  15 

all  believe  themselves  to  be  powerful,  while  the  good  all  believe 
themselves  to  be  destitute  of  power.  The  reason  is  that  the  evil 
attribute  all  things  to  their  own  power,  and  thus  to  shrewdness 
and  cunning,  and  attribute  nothing  to  the  Lord  ;  while  the  good 
attribute  nothing  to  their  own  prudence,  but  all  things  to  the 
Lord  who  is  Almighty.  Evil  and  falsity  together  are  not  any- 
thing, for  the  reason  also  that  there  is  no  spiritual  life  in  them  ; 
and  this  is  why  the  life  of  the  infernals  is  not  called  life,  but 
death  ;  since,  therefore,  all  that  is  any  thing  must  be  ascribed  to 
life,  nothing  [that  is  real]  can  be  ascribed  to  death. 

20.  Those  who  are  both  in  evil  and  in  truth  may  be  likened 
to  eagles  that  soar  aloft,  but  drop  when  deprived  of  the  use  of 
their  wings  ;  for  thus  the  men  do  after  death,  when  they  have  be- 
come spirits,  who  have  understood  truths,  have  talked  about 
them,  and  have  taught  them,  and  yet  have  not  looked  to  God  at 
all  in  their  life.  Such  by  means  of  the  things  in  their  under- 
standing raise  themselves  on  high,  and  sometimes  enter  the 
heavens  and  feign  themselves  angels  of  light ;  but  when  deprived 
of  truths  and  cast  out,  they  fall  down  to  hell.  Moreover,  eagles 
signify  rapacious  men  who  are  endowed  with  intelle6lual  sight ; 
and  wings  signify  spiritual  truths.  As  just  said,  these  are  such 
as  have  not  looked  to  God  in  their  life.  To  look  to  God  in  the 
life  means  nothing  else  than  thinking  this  or  that  evil  to  be  a  sin 
against  Him,  and  for  that  reason  not  doing  it. 

2I»  (ix.)  The  Lord's  Divine  providence  causes  the  evil  a7id 
the  falsity  that  are  together  to  be  serviceable  in  the  way  of  equi- 
librium, of  relation,  and  of  ptir  if  cation,  and  thus  in  the  conjunc- 
tio7i  of  good  and  truth  in  others. — From  what  has  been  said  it 
can  be  seen  that  the  Lord's  Divine  providence  continually  labors 
to  unite  truth  with  good,  and  good  with  truth  in  man,  because 
such  union  is  the  church  and  is  heaven  ;  and  there  is  such  a 
union  in  the  Lord  and  in  all  things  that  go  forth  from  the  Lord. 
From  that  union  heaven  is  called  a  marriage,  and  the  church  is 
called  a  marriage,  and  in  consequence  the  kingdom  of  God  is 
likened  in  the  Word  to  a  marriage.  From  that  union  the  Sab- 
bath in  the  Israelitish  Church  was  the  most  holy  thing  of  wor- 
ship, for  it  signified  that  union.  For  the  same  reason  in  each  and 
in  all  things  of  the  Word  there  is  a  marriage  of  good  and  truth 
(respecting  which  see  the  Doflrine  of  the  New  yerusalem  con- 
cerning the  Sacred  Scripttire,  n.  80-90).  The  marriage  of  good 
and  truth  is  from  the  marriage  of  the  Lord  with  the  church  ; 
and  this  is  from  the  marriage  of  love  and  wisdom  in  the  Lord; 


l6  ANGELIC   WISDOM 

for  good  pertains  to  love,  and  truth  to  wisdom.  From  all  this 
it  can  be  seen  that  the  unceasing  obje6t  of  the  Divine  providence 
is  to  unite  good  to  truth  and  truth  to  good  in  man,  for  thus  man 
is  united  to  the  Lord. 

22.  But  inasmuch  as  many  have  sundered  or  are  sundering 
this  marriage,  especially  by  the  separation  of  faith  from  charity, 
since  faith  is  of  truth  and  truth  is  of  faith,  and  charity  is  of  good 
and  good  is  of  charity,  and  inasmuch  as  they  thereby  conjoin 
evil  and  falsity  in  themselves,  and  have  thus  become  or  are  be- 
coming opposite  [to  good  and  truth],  the  Lord  provides  that 
such  shall  still  be  of  service  for  the  conjunflion  of  good  and  truth 
in  others,  as  means  of  equilibrium,  relation  and  purification. 

23.  The  conjunction  of  good  and  truth  in  others  is  provided 
by  the  Lord,  by  means  of  the  equilibrium  between  heaven  and 
hell ;  for  there  is  a  constant  exhalation  from  hell  of  e\il  and  fals- 
ity together,  while  from  heaven  there  is  a  constant  exhalation  of 
good  and  truth  together.  In  this  equilibrium  every  man  is  held 
as  long  as  he  lives  in  the  world ;  and  by  means  of  it  he  is  held 
in  freedom  to  think,  to  will,  to  speak,  and  to  do,  and  in  this  it  is 
possible  for  him  to  be  reformed.  (Respe6ling  this  spiritual  equi- 
librium, from  which  man  has  freedom,  see  the  work  on  Heaven 
and  Hell,  n.  589-596,  and  n.  597-603.) 

24*  The  conjun6lion  of  good  and  truth  is  provided  by  the 
Lord  by  means  of  relation  ;  since  the  quality  of  a  good  is  know  n 
only  by  its  relation  to  what  is  less  good,  and  by  its  contrariety  to 
evil.  From  this  comes  all  power  to  perceive  and  to  feel,  since 
from  this  comes  the  quality  of  these  powers  ;  for  thereby  every 
thing  pleasing  is  perceived  and  felt  from  the  less  pleasing  and  by 
means  of  the  unpleasant,  every  thing  beautiful  from  the  less  beau- 
tiful and  by  means  of  the  unbeautiful ;  and  likewise  every  good, 
which  is  of  love,  from  the  less  good  and  by  means  of  evil ;  and 
every  truth,  which  is  of  wisdom,  from  the  less  true  and  by  means 
of  falsity.  In  every  matter,  from  the  greatest  to  the  least  of  it, 
there  must  be  variety  ;  and  when  there  is  variety  also  in  its  oppo- 
site from  its  least  to  its  greatest,  and  there  is  equilibrium  between 
them,  then  there  is  relation  according  to  degrees  on  both  sides  ; 
and  the  perception  and  sensation  of  the  thing  either  increase  or 
diminish.  But  an  opposite,  as  we  know,  may  take  away  percep- 
tions and  sensations  or  may  exalt  them  ;  when  it  mingles  itself  it 
takes  away  ;  but  when  it  does  not  mingle  itself  it  exalts  ;  and  for 
this  reason  the  Lord  most  carefully  separates  good  and  evil  in 
man,  that  they  may  not  be  mingled,  just  as  He  separates  heaven 
and  hell. 


CONCERNIXG    THE    DIVINE    PROVIDENXE. — N.   27.  I7 

25.  In  Others  the  conjunction  of  good  and  truth  is  provided 
by  the  Lord  by  means  oi  purification,  which  is  effeded  in  two 
ways,  one  by  temptations,  and  the  other  by  fermentations.  Spir- 
itual temptations  are  nothing  else  than  combats  against  the  evils 
and  falsities  that  are  exhaled  from  hell  and  atiect  man.  By  these 
combats  man  is  purified  from  evils  and  falsities,  and  good  is  con- 
joined to  truth  in  him,  and  truth  to  good.  Spiritual  termcnta- 
tions  are  effected  in  many  ways,  both  in  the  heavens  and  on  the 
earth  ;  but  in  the  world  it  is  not  known  what  they  are  or  how 
they  are  effected.  For  there  are  evils  and  falsities  together  that 
■do  a  work,  when  introduced  into  societies,  like  that  of  leaven  pui 
into  meal,  or  ferments  into  new  wine,  by  which  heterogeneous 
things  are  separated  and  homogeneous  things  are  united,  and 
purity  and  clearness  are  the  result.  These  are  meant  by  these 
words  of  the  Lord  : 

"  The  kingdom  of  heaven  is  like  unto  leaven,  which  a  woman  took  and 
hid  in  three  measures  of  meal,  till  it  was  all  leavened"  {Matt.  xiii. 
33  ;  Luke  xiii.  21). 

26.  From  the  conjunction  of  evil  and  falsity  in  those  who 
are  in  hell  the  Lord  provides  these  uses ;  for  the  Lord's  domin- 
ion, which  is  not  only  over  heaven,  but  also  over  hell,  is  a  domin- 
ion of  uses  ;  and  the  Lord  provides  that  there  shall  be  there  no 
person  by  whom,  or  no  thing  by  means  of  which,  some  use  is 
not  accomplished. 


The  Lord's  Divine  providence  has  as  its  end  a  heaven 

FROM    the    human    RACE. 

27.  By  long-continued  intercourse  with  angels  and  spirits  it 
has  been  made  known  and  i)roved  to  me  that  heaven  is  not  made 
up  of  angels  created  such  from  the  beginning,  and  that  hell  did 
not  originate  in  any  devil  created  an  angel  of  light  and  cast  down 
from  heaven,  but  that  both  heaven  and  hell  are  from  the  human 
race, — heaven  from  those  who  are  in  the  love  of  good  and  conse- 
quent understanding  of  truth,  and  hell  from  those  who  are  in  the 
love  of  evil  and  consequent  understanding  of  falsity.  (On  this 
subje6l  see  what  has  been  shown  in  the  work  on  Heaven  and 
Hell,  n.  311-316  ;  also  in  the  little  work  on  the  Last  yudgineiit, 
ji.  14-27  ;  and  Contimiatioyi  concerning  the  Last  yttdgment  and 


l8  ANGELIC   WISDOM 

the  Spiritual  World,  from  beginning  to  end).  [2.]  Now  since 
heaven  is  from  the  human  race,  and  heaven  is  an  abiding  with  the 
Lord  to  eternity,  it  follows  that  this  was  the  Lord's  end  in  crea- 
tion ;  and  since  heaven  was  the  end  in  creation  this  is  the  end  of 
His  Divine  providence.  The  Lord  did  not  create  the  universe 
for  His  own  sake,  but  for  the  sake  of  those  with  whom  He  is  to 
be  in  heaven ;  since  spiritual  love  is  such  that  it  wishes  to  give  its 
own  to  another ;  and  so  far  as  it  can  do  this,  it  is  in  its  being 
(«jf),  in  its  peace,  and  in  its  blessedness.  Spiritual  love  derives 
this  from  the  Lord's  Divine  love,  which  is  such  infinitely.  From 
this  it  follows,  that  the  Divine  love  and  therefore  the  Divine  pro- 
vidence has  as  its  end  a  heaven  consisting  of  men  who  have  be- 
come or  are  becoming  angels,  upon  whom  the  Lord  is  able  to 
bestow  all  the  blessings  and  felicities  that  belong  to  love  and  wis- 
dom, and  to  communicate  these  from  Himself  in  them.  Nor  can 
He  do  this  in  any  other  way  ;  for  there  is  in  them  from  creation 
an  image  and  likeness  of  Himself;  the  image  in  them  is  wisdom, 
and  the  likeness  in  them  is  love  ;  and  the  Lord  in  them  is  love 
united  to  wisdom  and  wisdom  united  to  love ;  or,  what  is  the 
same,  is  good  united  to  truth,  and  truth  united  to  good.  (This 
union  was  treated  of  in  the  preceding  chapter.)  [3.]  But  since 
it  is  not  known  what  heaven  is  in  general  or  in  many,  and  what  it 
is  in  particular  or  in  the  individual,  what  it  is  in  the  spiritual 
world  and  what  it  is  in  the  natural  world,  and  yet  this  knowledge 
is  most  important,  because  heaven  is  the  end  of  the  Divine  pro- 
vidence, I  will  try  to  present  the  subje6l  with  some  clearness,  in 
the  following  order : 

(i.)    Heaven  is  conjun&ion  with  the  Lord. 
(ii.)    From  creation  man  has  an  ability  to  be  tnore  and  more 

nearly  conjoined  ixnth  the  Lord. 
(iii.)     The  jnore  nearly  a  man  is  conjoined  with  the  Lord  the 

wiser  he  becomes. 
(iv.)    The  7nore  nearly  a  man  is  conjoined  with  the  Lord  the 

happier  he  becomes. 
(v.)     The  more  fiearly  a  matt  is  conjoined  with  the  Lord  the 

more  distinctly  does  he  appear  to  himself  to  be  his 

own,  and  the  more  clearly  does  he  recognize  that 

he  is  the  Lord's. 

28.  (i.)  Heave^i  is  conjunction  with  the  Lord. — It  is  not 
from  the  angels  but  from  the  Lord  that  heaven  is  heaven,  for  the 
love  and  wisdom  in  which  angels  are  and  which  make  heaven, 
are  not  from  the  angels  but  from  the  Lord,  and  in  fa6l,  are  the 
Lord  in   them.     And  since  love  and  wisdom  are  the  Lord's 


CONXERNING    THE    DIVINE    PROVIDENCE. — N.   2$.  19 

and  are  the  Lord  in  heaven,  and  love  and  wisdom  constitute  the 
life  of  angels,  it  is  clear  that  their  life  is  the  Lord's  life,  and  in 
facl,  is  the  Lord.  The  angels  themselves  confess  that  they  live 
from  the  Lord.  All  this  makes  clear  that  heaven  is  conjunction 
with  the  Lord.  But  since  conjunction  with  the  Lord  is  various, 
and  consequently  heaven  is  not  the  same  thing  to  one  as  to 
another,  it  follows  further  that  heaven  is  according  to  the  con- 
junclion  with  the  Lord.  In  the  following  chapter  it  will  be  seen 
that  the  conjunction  is  more  and  more  near,  or  more  and  more 
remote.  [2.]  Here  something  shall  be  said  about  that  conjunc- 
tion, how  it  is  effected,  and  what  it  is.  It  is  a  conjundion  of  the 
Lord  with  angels,  and  of  angels  with  the  Lord,  and  is  therefore 
reciprocal.  The  Lord  flows  into  the  life's  love  of  the  angels,  and 
the  angels  receive  the  Lord  in  wisdom,  and  thereby  in  turn  con- 
join themselves  with  the  Lord.  But  it  must  be  clearly  understood 
that  while  to  the  angels  the  appearance  is  that  they  conjoin 
themselves  with  the  Lord  by  means  of  wisdom,  in  fadt  it  is  the 
Lord  who  conjoins  them  with  Himself  by  means  of  wisdom  ;  for 
their  wisdom  is  from  the  Lord.  It  is  the  same  if  it  is  said  that 
the  Lord  conjoins  Himself  with  angels  by  means  of  good,  and 
the  angels  in  turn  conjoin  themselves  with  the  Lord  by  means  of 
truth,  for  all  good  pertains  to  love,  and  all  truth  to  wisdom.  [3.] 
But  as  this  reciprocal  conjunction  is  an  arcanum  that  few  can 
understand  without  explanation,  I  will  try  to  unfold  it,  as  far  as 
possible,  by  means  of  such  things  as  are  adapted  to  the  com- 
prehension. In  the  treatise  on  The  Divine  Love  and  the  Divine 
Wisdom  (n.  404,  405),  it  has  been  shown  how  love  conjoins  it- 
self with  wisdom,  namely,  through  an  affection  for  knowing, 
from  which  comes  an  affe6tion  for  truth,  and  through  an  affedtion 
for  understanding,  from  which  comes  a  perception  of  truth,  and 
through  an  affection  for  seeing  what  is  known  and  understood, 
from  which  comes  thought.  Into  all  these  affections  the  Lord 
flows,  for  they  are  derivations  from  the  life's  love  of  every  one  ; 
and  this  influx  is  received  by  the  angels  in  the  perception  of 
truth  and  in  thought,  for  in  these  the  influx  becomes  apparent  to 
tliem,  but  not  in  the  affe(5lions.  [4.]  Since,  then,  perceptions 
and  thoughts  appear  to  the  angels  as  if  they  were  theirs,  although 
they  are  from  affections  that  are  from  the  Lord,  there  is  this  ap- 
pearance that  the  angels  conjoin  themselves  reciprocally  with  the 
Lord,  although  it  is  the  Lord  who  conjoins  them  with  Himself; 
for  perceptions  and  thoughts  are  products  of  the  affecftion,  and 
the  affection,  which  pertains  to  the  love,  is  their  soul.     For  no 


20  ANGELIC    WISDOM 

one  can  perceive  or  think  anything  apart  from  affection,  and  every 
one  perceives  and  thinks  according-  to  affection.  All  this  makes 
clear  that  the  reciprocal  conjunction  of  angels  with  the  Lord  is 
not  from  the  angels,  but  is  as  if  it  were  from  them.  Such  also 
is  the  conjun6lion  of  the  Lord  with  the  church,  and  of  the  church 
with  the  Lord,  which  is  called  the  celestial  and  spiritual  marriage. 
29*  All  conjunction  in  the  spiritual  world  is  effe6led  by- 
means  of  looking.  When  any  one  there  is  thinking  about  an- 
other from  a  desire  to  speak  with  him,  the  other  immediately 
becomes  present,  and  they  see  each  other  face  to  face.  It  is  the 
same  when  any  one  is  thinking  about  another  from  an  affection 
of  love ;  but  this  affection  produces  conjunction,  while  the  other 
produces  presence  only.  This  is  peculiar  to  the  spiritual  world, 
for  the  reason  that  all  there  are  spiritual  beings ;  in  the  natural 
world,  in  which  all  are  material  beings,  it  is  otherwise.  With 
men  in  the  natural  world  the  same  takes  place  in  the  afte6t;ions 
and  thoughts  of  their  spirit ;  but  inasmuch  as  there  are  spaces  in 
the  natural  world,  while  in  the  spiritual  world  the  spaces  are 
merely  appearances,  that  which  takes  place  in  the  thought  of 
every  one's  spirit,  in  the  spiritual  world  takes  place  actually. 
[2.]  This  has  been  said  to  make  known  how  the  conjunction  of 
the  Lord  with  angels  is  effected,  and  how  the  apparent  reciprocal 
conjunction  of  angels  with  the  Lord  is  effedled.  For  all  an- 
gels turn  their  faces  to  the  Lord,  and  the  Lord's  look  is  upon 
the  forehead,  because  the  forehead  corresponds  to  love  and 
its  affedlions,  while  angels  behold  the  Lord  with  the  eyes, 
because  the  eyes  correspond  to  wisdom  and  its  perceptions. 
Nevertheless  angels  do  not  from  themselves  turn  their  faces  to 
the  Lord,  but  the  Lord  turns  them  to  Himself;  and  He  turns 
them  by  influx  into  their  life's  love,  and  through  that  love  enters 
into  the  perceptions  and  thoughts ;  and  thus  He  turns  them 
about.  [3.]  Such  a  circle  of  love  to  thoughts  and  from  thoughts 
to  love  from  love,  is  in  all  things  of  the  human  mind.  This 
circle  may  be  called  the  circle  of  life.  About  this  something 
may  be  seen  in  the  work  on  The  Divine  Love  and  the  Di- 
vine Wisdom,  as  the  following :  Angels  constantly  turn  their 
faces  to  the  Lord  as  a  sun  (n.  129-134).  All  the  interior  things 
of  the  angels,  both  of  mind  and  of  body,  are  likewise  turned 
to  the  Lord  as  a  sun  (n.  135-139).  Every  spirit,  of  whatever 
quality,  turns  himself  likewise  to  his  ruling  love  (n.  140-145). 
Love  conjoins  itself  to  wisdom,  and  causes  wisdom  to  be  recipro- 
cally conjoined  with  it  (n.  410-412),     Angels  are  in  the  Lord, 


CONCERNING    THE    DIVINE    PROVIDENCE. — N.   32.  21 

and  the  Lord  is  in  them  ;  and  because  angels  are  recipients  the 
Lord  alone  is  heaven  (n.  113-118). 

30.  The  Lord's  heaven  in  the  natural  world  is  called  the 
church  ;  and  an  angel  of  that  heaven  is  a  man  of  the  church  who 
is  conjoined  with  the  Lord,  and  who  becomes  an  angel  of  the 
spiritual  heaven  after  he  leaves  this  world.  From  this  it  is  clear 
that  what  has  been  said  of  the  angelic  heaven  applies  equally  to 
the  human  heaven  that  is  called  the  church.  That  reciprocal 
conjunction  with  the  Lord  which  makes  heaven  in  man  is  re- 
vealed by  the  Lord  in  these  words : 

"Abide  in  Me  and  I  in  you He  that  abideth  in  Me  and  I  in  him, 

the  same  beareth  much  fruit ;  for  apart  from  Me  ye  can  do  no- 
thing" {John  XV.  4,  5,  7). 

31.  From  all  this  it  can  be  seen  that  the  Lord  is  heaven 
not  only  in  general  in  all  there,  but  also  in  particular  in  each  one 
there.  For  each  angel  is  a  heaven  in  the  least  form  ;  and  heaven 
in  general  consists  of  as  many  heavens  as  there  are  angels.  This 
can  be  seen  in  the  work  on  Heaven  and  Hell  (n.  51-58).  This 
being  so,  let  no  one  cherish  the  mistaken  idea  that  enters  into 
the  first  thought  of  many,  that  the  Lord  dwells  among  the  angels 
in  heaven,  or  is  with  them  like  a  king  in  his  kingdom.  In  re- 
spe6l  to  their  sight  He  is  above  them  in  the  sun  there ;  but  in 
respecl  to  the  life  of  their  love  and  wisdom  He  is  in  them. 

32.  (ii.)  From  creation  man  has  an  ability  to  be  more  and 
more  nearly  conjoined  with  the  Lord. — This  can  be  seen  from 
what  has  been  set  forth  respecting  degrees  in  the  third  part  of 
the  work  on  The  Divine  Love  and  Divine  Wisdom,  and  especially 
from  the  following :  There  are  three  discrete  degrees  or  degrees 
of  height  in  man  from  creation  (n.  230-235).  These  three  degrees 
are  in  every  man  from  birth ;  and  as  they  are  opened,  man  is  in 
the  Lord  and  the  Lord  in  man  (n.  236-241).  All  perfedions  in- 
crease and  ascend  along  with  degrees,  and  according  to  them  (n. 
199-204).  From  all  this  it  is  clear  that  from  creation  man  has  an 
ability  to  be  more  and  more  nearly  conjoined  with  the  Lord 
through  degrees.  [2.1  But  it  is  necessary  to  know  fully  what 
degrees  are,  and  that  there  are  two  kinds,  discrete  degrees,  that 
is,  degrees  of  height ;  and  continuous  degrees,  that  is,  degrees  of 
breadth,  also  how  they  differ  ;  and  to  know  that  every  man  by 
his  creation  and  consequently  by  birth  has  three  discrete  degrees 
or  degrees  of  height ;  also  that  man  comes  into  the  first  degree, 
which  is  called  the  natural,  when  he  is  born,  and  may  develope 


22  ANGELIC    WISDOM 

this  degree  in  himself  by  continuous  additions  until  he  becomes 
rational ;  also  that  he  comes  into  the  second  degree,  which  is 
called  the  spiritual  degree,  when  he  lives  according  to  the  spirit- 
ual laws  of  order,  which  are  Divine  truths  ;  and  finally  that  he 
can  come  into  the  third  degree,  which  is  called  the  celestial,  if  he 
lives  according  to  celestial  laws  of  order,  which  are  Divine  goods. 
[3.]  These  degrees  the  Lord  opens  in  man  according  to  his  life, 
adually  in  this  world,  but  not  perceptibly  and  sensibly  till  after 
he  leaves  this  world ;  and  as  they  are  opened  and  afterwards 
perfe6led  man  is  more  and  more  nearly  conjoined  with  the  Lord. 
This  conjun6lion  by  continued  approach  may  go  on  increasing 
to  eternity,  and  with  the  angels  it  does  increase  to  eternity.  And 
yet  no  angel  is  able  to  reach  or  even  to  come  near  to  the  first  de- 
gree of  the  Lord's  love  and  wisdom,  because  the  Lord  is  infinite 
and  an  angel  is  finite,  and  there  can  be  no  relation  between  what 
is  infinite  and  what  is  finite.  As  no  one  is  able  without  a  know- 
ledge of  these  degrees  to  understand  the  state  of  man,  and  the 
state  of  his  elevation  and  approach  to  the  Lord,  they  have  been 
treated  of  in  detail  in  the  work  on  The  Divine  Love  and  the 
Divine  Wisdom  (n.  173-281),  which  may  be  referred  to. 

^^»  It  will  now  be  told  briefly  how  a  man  can  be  more 
nearly  conjoined  with  the  Lord,  and  then  how  the  conjunction  ap- 
pears more  and  more  near.  How  man  is  more  and  more  nearly 
conjoined  with  the  Lord: — This  is  effefted  not  by  knowledge 
alone,  nor  by  intelligence  alone,  nor  even  by  wisdom  alone,  but 
by  a  life  conjoined  with  these.  Man's  life  is  his  love,  and  the  love 
is  manifold.  In  general,  there  is  a  love  of  evil  and  a  love  of  good. 
The  love  of  evil  is  a  love  of  committing  adultery,  taking  revenge, 
defrauding,  blaspheming,  depriving  others  of  their  goods.  In 
thinking  about  these  things  and  in  doing  them  the  love  of  evil 
has  a  sense  of  enjoyment  and  delight.  The  derivatives  of  this 
love,  which  are  its  affe6lions,  are  as  many  as  are  the  evils  into 
which  it  has  determined  itself;  and  the  perceptions  and  thoughts 
of  this  love  are  as  many  as  are  the  falsities  that  favor  these 
evils  and  confirm  them.  These  falsities  make  one  with  the  evils, 
as  the  understanding  makes  one  with  the  will ;  they  are  not  sep- 
arated from  each  other,  for  one  is  of  the  other.  [2.1  Since,  then, 
the  Lord  flows  into  the  life's  love  of  every  one,  and  through  its 
affe6lions  into  the  perceptions  and  thoughts,  and  not  the  reverse, 
as  has  been  said  above,  it  follows  that  the  Lord  can  conjoin  Him- 
self more  nearly  only  so  far  as  the  love  of  evil  with  its  aft"e<5l;ions, 
Avhich  are  lusts,  has  been  set  aside.    And  as  these  have  their  seat 


CONCERNING   THE    DIVINE    PROVIDENCE. — N.  33.  23 

in  the  natural  man,  and  as  whatever  a  man  does  from  the  nat- 
ural man  is  felt  as  if  done  from  himself,  so  man  ought  as  if  from 
himself  to  put  away  the  evils  of  that  love  ;  and  so  fir  as  this  is 
done  by  man  the  Lord  draws  nearer  and  conjoins  Himself  with 
him.  Anv  one  can  see  from  reason  that  lusts  with  their  enjoy- 
ments block  the  way  and  close  the  doors  before  the  Lord,  and 
that  these  can  not  be  cast  out  by  the  Lord  so  long  as  man  himself 
holds  the  docM-s  closed,  and  by  pressing  and  pushing  from  without 
prevents  their  being  opened.  That  man  himself  ought  to  open 
them  is  clear  from  the  Lord's  words  in  the  Apocalypse: 

"Behold  I  stand  at  the  door  and  knock ;  if  any  one  hear  My  voice  and 
open  the  door,  I  will  come  in  to  him,  and  will  sup  with  him  and 
he  with  Me"  (iii.  20). 

[3.]  From  this  it  is  evident  that  so  far  as  one  shuns  evils  as  dia- 
bolical and  as  obstacles  to  the  Lord's  entrance,  he  is  more  and 
more  nearly  conjoined  with  the  Lord,  and  he  the  most  nearly  who 
abominates  them  as  so  manv  dusky  and  fiery  devils  ;  since  evil 
and  the  devil  are  one,  and  the  falsity  of  evil  and  Satan  are  one. 
For  as  the  Lord's  influx  is  into  the  love  of  good  and  into  its 
affections,  and  through  these  affeftions  into  the  perceptions  and 
thoughts  (and  these  are  all  truths  bv  derivation  from  the  good  in 
which  the  man  is),  so  the  influx  of  the  devil,  that  is,  of  hell,  is 
into  the  love  of  evil  and  into  its  affections,  which  are  lusts,  and 
through  these  into  the  perceptions  and  thoughts  (and  these  are 
all  falsities  by  derivation  from  the  evil  in  which  the  man  is).  [4.] 
How  that  co7ijiinn.ion  appears  more  and  more  near: — The  more 
fully  evils  in  the  natural  man  are  set  aside  by  shunning  them  and 
turning  away  from  them,  the  more  nearly  is  man  conjoined  with 
tlie  Lord.  And  as  love  and  wisdom,  which  are  the  Lord  Him- 
self, are  not  in  space  (since  affe6lion,  which  belongs  to  love,  and 
thought,  which  belongs  to  wisdom,  have  nothing  in  common  with 
space),  so  the  Lord  appears  to  be  nearer  in  the  measure  of  the  con- 
junction by  love  and  wisdom  ;  and  on  the  other  hand,  more  remote 
in  the  measure  of  the  rejection  of  love  and  wisdom.  In  the  spir- 
itual world  there  is  no  space,  but  there  distance  and  presence  are 
appearances  in  accordance  with  similarities  and  dissimilarities  of 
aftedtions  :  for  the  reason,  as  has  been  said  before,  that  affections, 
which  belong  to  love,  and  thoughts,  which  belong  to  wisdom, 
and  which  in  themselves  are  spiritual,  are  not  in  space.  On  this 
subje6t  see  what  has  been  set  forth  in  the  work  on  The  Divine 
Love  and  the  Divine  Wisdom  (n.  7-10,  69-72,  and  elsewhere.) 


24  ANGELIC    WISDOM 

[5.]  The  Lord's  conjunction  with  a  man  in  whom  evils  have  been 
put  away,  is  meant  by  these  words  of  the  Lord : 

" The  pure  in  heart  shall  see  God"  i^Matt.  v.  8) ; 

and  by  these, 

"He  that  hath  My  commandments  and  doeth  them I  will  make  My 

abode  with  him"  {Johft  xiv.  2i.  23). 

"To  have  the  commandments"  is  to  know,  and  "to  keep  them'" 
is  to  love  :  for  it  is  also  there  said  :  "  He  that  doeth  My  command- 
ments, he  it  is  that  loveth  Me." 

34«  (iii.)  The  more  nearly  a  man  is  conjoined  with  the  Lord 
the  wiser  he  becomes. — As  from  creation  and  thus  from  birth 
there  are  three  degrees  of  life  in  man  (of  which  just  above,  n.  32),. 
so  there  are,  in  the  first  place,  three  degrees  of  wisdom  in  him. 
These  are  the  degrees  that  are  opened  in  man  in  the  measure  of 
conjunction.  They  are  opened  in  the  measure  of  love,  since  love 
is  conjunction  itself  Yet  the  ascent  of  love  according  to  degrees 
is  perceived  by  man  only  in  an  obscure  way  while  the  ascent  of 
wisdom  is  clearly  perceived  in  such  as  know  and  see  what  wis- 
dom is.  The  degrees  of  wisdom  are  perceived  for  the  reason  that 
love  enters  through  the  affections  into  the  perceptions  and 
thoughts,  and  these  present  themselves  to  the  internal  sight  of 
the  mind,  which  corresponds  to  the  external  sight  of  the  body. 
It  is  owing  to  this  that  wisdom  is  manifest,  but  the  affe6tion  of 
love  that  produces  it  is  not.  It  is  with  this  as  with  all  things  that 
are  actually  done  by  man.  It  is  noticed  how  the  body  does 
them  ;  but  not  how  the  soul  does  them.  It  is  seen  how  one  medi- 
tates, perceives,  and  thinks  ;  but  how  the  soul  of  these  activities, 
which  is  an  affection  for  good  and  truth,  produces  the  meditation, 
perception  and  thought,  is  not  seen.  [2.]  There  are  three  de- 
grees of  wisdom,  the  natural,  the  spiritual,  and  the  celestial. 
While  man  lives  in  the  world  he  is  in  the  natural  degree  of  wis- 
dom. This  degree  may  then  be  perfected  in  him  to  its  highest 
point,  but  it  cannot  enter  the  spiritual  degree,  because  that  de- 
gree is  not  connected  with  the  natural  degree  continuously,  but 
is  conjoined  with  it  by  correspondences.  After  death  man  is  in 
the  spiritual  degree  of  wisdom  ;  and  this  degree  is  also  such  that 
it  may  be  perfeded  to  the  highest  point,  but  it  cannot  enter  the 
celestial  degree  of  wisdom,  for  that  degree  is  not  conne6ted  with 
the  spiritual  continuously,  but  it  is  conjoined  with  it  by  corre- 
spondences.    From  all  this  it  can  be  seen  that  wisdom  can  be 


CONXERXIXG    THE    DIVINE    PROVIDENXE. — X.  36.  25 

elevated  in  a  triplicate  ratio,  and  in  each  degree  in  a  simple  ratio 
to  its  highest  point.  [3.]  One  who  comprehends  the  elevation 
and  perfecting  of  these  degrees  can  in  some  measure  perceive  the 
truth  of  what  is  said  of  angelic  wisdom,  that  it  is  ineffable,  and  so 
ineffable  that  a  thousand  ideas  in  the  thought  of  angels  from  their 
wisdom  can  present  but  a  single  idea  in  the  thought  of  men  from 
their  wisdom,  the  other  nine  hundred  and  ninety-nine  ideas  of 
angelic  thought  not  being  able  to  gain  entrance,  because  they 
are  supernatural.  That  this  is  so  it  has  often  been  granted  me 
to  know  by  living  experience.  But,  as  said  above,  no  one  can 
come  into  that  ineffable  wisdom  of  the  angels  except  through 
conjundtion  with  the  Lord  and  in  the  measure  of  that  conjundlion, 
for  the  Lord  alone  opens  the  spiritual  degree  and  the  celestial 
degree,  and  opens  them  in  those  only  who  are  wise  from  Him  ; 
and  those  are  wise  from  the  Lord  who  cast  out  the  devil,  that  is, 
evil,  from  themselves. 

35»  But  let  no  one  believe  that  it  is  wisdom  in  any  one  to 
know  many  things,  to  perceive  them  in  some  light,  and  to  be 
able  to  talk  about  them  intelligently,  unless  this  is  conjoined^with 
love  ;  for  it  is  love  through  its  affedlions  that  produces  wisdom  ; 
and  wisdom  not  conjoined  with  love  is  like  a  meteor  vanishing  in 
the  air,  and  like  a  falling  star.  But  when  wisdom  is  conjoined 
with  love  it  is  like  the  abiding  light  of  the  sun,  and  like  a  fixed 
star.  A  man  has  a  love  of  wisdom  so  far  as  he  turns  away  from 
the  diabolic  crowd,  which  are  lusts  for  evil  and  falsity. 

,36«  The  wisdom  that  comes  to  perception  is  a  perception 
of  truth  from  an  affection  for  it,  especially  a  perception  of  spirit- 
ual truth.  For  there  is  civil  truth,  moral  truth,  and  spiritual 
truth.  Those  who  have  a  perception  of  spiritual  truth  from  an 
affedion  for  it  have  also  a  perception  of  moral  and  of  civil  truth  ; 
for  of  these  perceptions  the  affedion  for  spiritual  truth  is  the  soul. 
•I  have  sometimes  talked  with  angels  about  wisdom ;  and  they 
said  that  wisdom  is  conjunction  with  the  Lord,  because  the  Lord 
is  wisdom  itself;  and  that  he  comes  into  that  conjundion  who 
casts  out  hell  from  himself,  and  comes  into  it  to  the  extent  that 
he  casts  out  hell.  They  said  that  they  represent  wisdom  to  them- 
selves as  a  palace,  magnificent  and  highly  adorned,  the  ascent  to 
which  is  by  twelve  steps  ;  and  that  only  from  the  Lord  through 
conjunction  with  Him  can  any  one  reach  the  first  step  ;  and  he 
ascends  in  the  measure  of  the  conjunction  ;  and  as  he  ascends,  he 
perceives  that  no  one  is  wise  from  himself,  but  only  from  the 


26  ANGELIC    WISDOM 

Lord,  and  that  the  things  in  which  a  man  is  wise,  compared  with 
the  things  in  which  he  is  not  wise,  are  as  a  few  drops  of  water  to 
a  great  lake.  The  tweh-e  steps  to  the  palace  of  wisdom  signify 
goods  conjoined  with  truths  and  truths  conjoined  with  goods. 

37»  (^^0  '^^^  more  7iearly  a  man  is  conjoined  with  the  Lord 
the  happier  he  becomes. — About  the  degrees  of  happiness  the  same 
may  be  said  as  has  been  said  above  (n.  32  and  34),  about  the 
degrees  of  life  and  of  wisdom  in  the  measure  of  conjun6lion  with 
the  Lord.  For  happiness,  that  is,  beatitudes  and  pleasures,  are 
exalted  as  the  higher  degrees  of  the  mind,  which  are  called  spir- 
itual and  celestial,  are  opened  in  man  ;  and  after  his  life  in  the 
world  these  degrees  are  enlarged  to  eternity. 

38.  No  one  who  is  in  the  pleasures  of  the  lusts  of  evil  can 
know  anything  about  the  pleasures  of  afifeftions  for  good  in 
which  the  angelic  heaven  is  ;  for  these  two  kinds  of  pleasure  are 
directly  opposite  to  each  other  in  internals,  and  therefore  interi- 
orly are  opposite  in  externals ;  although  they  differ  little  on  the 
mere  surface.  For  every  love  has  its  own  pleasures,  even  the 
love  of  evil  in  those  who  are  in  lusts,  such  as  the  love  of  com- 
mitting adultery,  taking  revenge,  defrauding,  stealing,  doing 
cruel  deeds,  and  in  the  most  wicked  even  the  love  of  blasphem- 
ing the  holy  things  of  the  church,  and  of  speaking  foolishly  and 
venomously  against  God.  The  love  of  ruling  from  love  of  self 
is  the  fountain  head  of  these  pleasures.  They  are  from  the  lusts 
that  beset  the  interiors  of  the  mind  :  and  from  the  interiors  they 
flow  down  into  the  body,  and  there  excite  the  unclean  things  that 
titillate  the  fibres  ;  and  thus  bodily  pleasure  springs  from  the 
mind's  pleasure  in  accord  with  the  lusts.  [2.]  What  kinds  of 
unclean  things  there  are  that  titillate  the  bodily  fibres  of  such 
persons  it  is  granted  to  e\'ery  one  after  death  to  know  in  the 
spiritual  world.  They  are  in  general  cadaverous,  excremen- 
titious,  stercoraceous,  reeking,  and  urinous  things,  for  the  hells 
of  such  abound  in  these  unclean  things.  That  these  are  corre- 
spondences can  be  seen  in  the  work  on  The  Diviiie  Love  and 
the  Divine  Wisdom  (n.  422-424).  But  after  they  have  entered 
hell  these  filthy  pleasures  are  turned  into  direful  things.  All  this 
has  been  said  that  it  may  be  understood  what  the  happiness  of 
heaven  is,  and  the  nature  of  it,  which  will  now  be  considered. 
For  every  thing  is  known  from  its  opposite. 

39,  The  joys,  satisfactions,  pleasures,  and  delights,  in  a  word, 
the  happinesses  of  hea\'en,  cannot  be  described  in  words,  although 


CONCERNING   THE    DIVINE    PROVIDENCE. — N.   4I.  27 

in  heaven  they  are  perceptible  to  the  feeling  ;  for  what  is  percep- 
tible to  the  feeling  only  cannot  be  described,  because  it  does  not 
fall  into  ideas  of  thought,  and  thus  not  into  words ;  for  it  is  the 
understanding  alone  that  sees  ;  and  it  sees  the  things  that  pertain 
to  wisdom  or  truth,  not  the  things  that  pertain  to  love  or  good. 
For  this  reason  these  happinesses  are  inexpressible ;  nevertheless 
they  are  exalted  in  a  like  degree  with  wisdom.  Their  varieties 
are  infinite,  and  each  is  ineffable.  This  I  have  heard  and  per- 
ceived. [2.]  These  happinesses  enter  as  man  puts  away  the  lusts 
of  the  love  of  evil  and  falsity  as  if  of  himself,  although  from  the 
Lord  ;  for  these  happinesses  are  the  happinesses  of  the  afifeclions 
for  good  and  truth,  and  are  the  opposites  of  the  lusts  of  the  love 
of  evil  and  falsity.  The  happinesses  of  afifections  of  the  love  of 
good  and  truth  begin  from  the  Lord,  thus  from  the  inmost ;  and 
they  pour  themselves  forth  therefrom  into  lower  things  even  to 
the  lowest,  and  thus  fill  the  angel,  making  him  to  be  as  it  were 
wholly  a  delight.  Such  happinesses  in  infinite  variety  are  in 
every  afifeclion  for  good  and  truth,  especially  in  an  affe6lion  for 
wisdom. 

40.  The  pleasures  of  lusts  for  evil  and  the  pleasures  of  affec- 
tions for  good  cannot  be  compared  ;  because  the  devil  is  inwardly 
in  the  pleasures  of  lusts  for  evil,  and  the  Lord  is  inwardly  in  the 
pleasures  of  affections  for  good.  If  a  comparison  must  be  made, 
the  pleasures  of  lusts  for  evil  can  only  be  compared  to  the  lew  d 
pleasures  of  frogs  in  ponds,  or  of  snakes  in  putrid  places  ;  while 
the  pleasures  of  affections  for  good  may  be  compared  to  the  de- 
lights of  the  mind  in  gardens  and  flower-beds.  For  the  same 
things  that  affecl  frogs  and  snakes  affe6t  those  in  the  hells  who 
are  in  the  lusts  for  evil  ;  and  the  same  things  that  affecl  the  mind 
in  gardens  and  flower-beds  affecl  those  in  the  heavens  who  are  in 
affections  for  good  ;  for,  as  has  been  said  above,  corresponding 
unclean  things  affe6l  the  evil,  and  corresponding  clean  things 
affedl  the  good. 

41,  From  all  this  it  can  be  seen  that  the  more  nearly  any 
one  is  conjoined  with  the  Lord  the  happier  he  becomes.  But 
this  happiness  is  rarely  manifest  in  the  world  ;  for  man  is  then  in 
a  natural  state,  and  the  natural  does  not  communicate  with  the 
spiritual  by  continuity  but  by  correspondences  ;  and  this  com- 
munication is  felt  only  in  a  certain  quiet  and  peace  of  mind,  tliat 
especially  follows  combats  against  evils.  But  when  man  puts  off 
the  natural  state  and  enters  the  spiritual  state,  which  he  does  after 


28  ANGELIC   WISDOM 

his  departure  from   the  world,  the   happiness  described  above 
gradually  manifests  itself. 

42.  (v.)  T/ie  more  nearly  a  vian  is  conjoined  -with  the  Lord 
the  more  distinctly  does  he  appear  to  himself  to  be  his  own,  and 
the  more  clearly  does  he  recognize  that  he  is  the  Lord's. — There  is 
an  appearance  that  the  more  nearly  one  is  conjoined  with  the 
Lord  the  less  he  is  his  own.  It  so  appears  to  all  who  are  evil ; 
and  it  so  appears  to  those  who  believe  from  their  religion  that 
they  are  not  under  the  yoke  of  the  law,  and  that  no  one  can  do 
good  from  himself.  For  all  such  are  unable  to  see  otherwise  than 
that  not  to  be  one's  own  is  not  to  be  allowed  to  think  and  will 
evil,  but  only  good  ;  and  as  those  who  are  conjoined  with  the 
Lord  are  neither  willing  nor  able  to  think  and  will  evil,  all  such 
conclude  from  the  appearance  to  themselves,  that  this  is  not  to 
be  one's  own.  This,  however,  is  the  exaft  opposite  of  the  truth. 
43.  There  is  infernal  freedom  and  there  is  heavenly  freedom. 
To  think  and  will  evil,  and  to  speak  and  do  it  so  far  as  civil  and 
moral  laws  do  not  hinder,  is  from  infernal  freedom.  But  to  think 
and  will  good,  and  to  speak  and  do  it  so  far  as  opportunity  is 
granted,  is  from  heavenly  freedom.  Whatever  a  man  thinks, 
wills,  speaks,  and  does  from  freedom  seems  to  him  to  be  his  own  ; 
for  every  one's  freedom  is  wholly  from  his  love.  For  this  reason* 
those  who  are  in  a  love  of  evil  have  no  other  perception  than  that 
infernal  freedom  is  freedom  itself ;  while  those  w'ho  are  in  a  love 
of  good  perceive  that  heavenly  freedom  is  freedom  itself,  and 
consequently  its  opposite  is  slavery  both  to  the  good  and  to  the 
evil.  Yet  every  one  must  confess  that  the  one  or  the  other  of 
these  is  freedom  ;  for  there  cannot  be  two  kinds  of  freedom,  in 
themselves  opposite  and  each  freedom  in  itself  Furthermore, 
every  one  must  confess  that  to  be  led  by  good  is  freedom,  and  to 
be  led  by  evil  is  slavery  ;  because  to  be  led  by  good  is  to  be  led  by 
the  Lord,  and  to  be  led  by  evil  is  to  be  led  by  the  devil.  Since, 
then,  everything  that  a  man  does  from  freedom  appears  to  him 
to  be  his  own,  for  it  is  of  his  love,  and  to  acl  from  one's  love  is  to 
ad  from  freedom,  as  has  been  said  above,  so  it  follows  that  it  is 
conjunction  with  the  Lord  that  makes  a  man  seem  to  himself 
to  be  free  and  therefore  his  own  ;  and  the  nearer  the  conjunction 
with  the  Lord  is  the  more  free  he  seems,  and  thus  the  more  his 
own.  He  appears  to  himself  more  distinElly  to  be  his  own,  be- 
cause the  Divine  love  is  such  that  it  wills  its  own  to  be  another's, 
thus  to  be  the  man's  or  the  angel's.  Such  is  all  spiritual  love, 
and  pre-eminently  the  Divine  love.     Moreover,  the  Lord  in  no 


CONCERNING   THE    DIVINE    PROVIDENCE. — N.   45.  29 

wise  compels  any  one ;  for  anything  to  which  one  is  compelled 
does  not  appear  to  be  his  own  ;  and  what  does  not  appear  to  be 
one's  own  cannot  come  to  be  of  his  love,  and  thus  be  appropriated 
to  him  as  his.  Therefore  man  is  led  by  the  Lord  continually 
in  freedom  and  is  also  reformed  and  regenerated  in  freedom. 
But  of  this  more  will  be  said  in  what  follows  ;  something  may 
also  be  seen  above  (n.  4). 

44.  The  more  distincflly  a  man  appears  to  himself  to  be  his 
own  the  more  clearly  he  recognizes  that  he  is  the  Lord's,  because 
the  more  nearly  he  is  conjoined  with  the  Lord  the  wiser  he  be- 
comes (as  has  been  shown  above,  n.  34-36) ;  this  truth  wisdom 
teaches  and  recognizes ;  and  the  angels  of  the  third  heaven,  be- 
cause they  are  the  wisest  of  the  angels,  also  perceive  it  and  call 
it  freedom  itself;  but  to  be  led  by  themselves  they  call  slavery 
And  this,  they  say,  is  the  reason :  that  the  Lord  does  not  flow 
immediately  into  what  belongs  to  their  perception  and  thought 
from  wisdom,  but  into  their  affections  of  love  for  good,  and 
through  these  into  the  former;  that  they  have  a  perception  of 
the  influx  in  the  affe6lion  from  which  they  ha\-e  wisdom  ;  and 
that  then  all  that  they  think  from  wisdom  appears  to  be  from 
themselves,  and  therefore  as  their  own  ;  and  that  by  this  a  reci- 
procal conjunction  is  established. 

45.  As  the  end  of  the  Lord's  Divine  providence  is  a  heaven 
from  the  human  race,  it  follows  that  its  end  is  the  conjunction  of 
the  human  race  with  Himself  (see  n.  28-31)  ;  also  that  its  end  is 
for  man  to  be  more  and  more  nearly  conjoined  with  Him  (see  n. 
32,  33),  for  thus  man  possesses  heaven  more  interiorly  ;  also  that 
its  end  is  for  man  by  that  conjun6lion  to  become  wiser  (see  n. 
34-36)  ;  also  to  become  happier  (see  n.  37-41),  because  it  is  from 
wisdom  and  according  to  it  that  man  has  heaven,  and  by  means 
of  it  has  happiness  ;  and  finally,  that  its  end  is  for  man  to  appear 
to  himself  more  distinctly  to  be  his  own,  and  yet  to  recognize 
more  clearly  that  he  is  the  Lord's  (see  n.  42-44).  All  these 
things  are  of  the  Lord's  Divine  providence;  for  they  all  are 
heaven,  which  it  has  for  its  end. 


30  ANGELIC   WISDOM 


The  Lords   Divine    providence   looks   in  every  thing 

THAT    IT    does   TO   WHAT    IS    INFINITE   AND    ETERNAL. 

4.6.  It  is  known  in  the  Cliristian  world  that  God  is  Infinite 
and  Eternal ;  for  in  the  doctrine  of  the  Trinity  that  has  its  name 
from  Athanasius  it  is  said  that  God  the  Father  is  Infinite,  Eternal, 
and  Omnipotent;  likewise  God  the  Son,  and  God  the  Holy 
Spirit ;  and  yet  there  are  not  three  that  are  Infinite,  Eternal,  and 
Omnipotent,  but  One.  From  this  it  follows  that  as  God  is  In- 
finite and  Eternal,  nothing  but  what  is  Infinite  and  Eternal  can  be 
predicated  of  God.  But  what  the  Infinite  and  Eternal  is  the 
finite  cannot  comprehend,  and  yet  it  can.  The  finite  cannot  com- 
prehend it  because  it  cannot  contain  the  infinite  ;  and  it  can 
comprehend  it  because  there  are  abstract  ideas  by  means  of  which 
the  existence  of  things  can  be  seen,  if  not  the  nature  of  them. 
Such  ideas  are  possible  respecting  the  Infinite ;  as  that  God  be- 
cause He  is  Infinite,  that  is,  the  Divine  because  it  is  Infinite,  is 
Being  (esse)  itself,  is  Essence  itself  and  Substance  itself,  is  Love  it- 
self and  Wisdom  itself,  or  Good  itself  and  Truth  itself,  and  there- 
fore is  the  Itself,  yea,  is  Man  Himself;  and  when  the  Infinite  is 
said  to  be  the  All,  that  Infinite  Wisdom  is  Omniscience,  and  that 
Infinite  Power  is  Omnipotence.  [2.1  And  yet  such  ideas  as 
these  fall  into  obscurity  of  thought,  and  perhaps,  from  their  in- 
comprehensibility, into  denial,  unless  those  things  that  thought 
derives  from  nature  are  withdrawn  from  the  idea,  especially  those 
that  it  derives  from  the  two  properties  of  nature,  space  and  time  ; 
for  these  must  needs  limit  ideas  and  cause  abstract  ideas  to  be  as 
nothing.  But  if  these  can  be  withdrawn  in  man  as  they  are  in  an 
angel,  the  Infinite  may  be  comprehended  by  means  of  such  ideas 
as  are  enumerated  just  above,  and  also  from  this  that  man  is 
something  because  he  was  created  by  an  Infinite  God  who  is  the 
All ;  also  that  man  is  a  finite  substance  because  he  was  created 
by  an  Infinite  God  who  is  Substance  Itself;  also,  that  man  is 
wisdom,  because  he  was  created  by  an  Infinite  God  who  is  Wis- 
dom itself,  and  so  on.  For  unless  the  Infinite  God  were  the  All, 
and  were  Substance  itself  and  Wisdom  itself,  man  would  not  be 
anything ;  consequently  either  a  nonentity  or  merely  an  idea  of 
being,  according  to  those  visionaries  that  are  called  idealists. 
[3.]    From  what  has  been  shown  in  the  work  on    T/ie  Divine 


CONXERXING    THE    DIVINE    PROVIDENXE. — N.  47.  3I 

Love  and  the  Divine  Wisdom,  it  is  clear  that  the  Divine  Essence 
is  love  antl  wisdom  (n.  2S-39)  ;  that  the  Divine  love  and  the 
Divine  wisdom  are  substance  itself  and  form  itself,  and  are  the 
Very  and  the  Only  (n.  40-46);  and  that  God  created  the  universe 
and  all  things  thereof  from  Himself  and  not  from  nothing  (n. 
2S2-284).  From  this  it  follows  that  every  created  thing,  and  es- 
pecially man,  and  the  love  and  wisdom  in  him,  are  something, 
and  not  merely  an  idea  of  being.  For  unless  God  were  Infinite 
there  could  be  no  finite  ;  and  unless  the  Infinite  were  the  All 
there  could  not  be  any  thing ;  and  unless  God  had  created  all 
things  from  Himself  there  would  be  nullity  or  nothing.  In  a 
word,  zve  are  because  God  is. 

47.  As  the  Divine  providence  is  here  treated  of,  and  it  is 
here  to  be  shown  that  in  every  thing  it  does  it  looks  to  the  Infin- 
ite and  Eternal,  and  as  this  cannot  be  clearly  set  forth  except  in 
some  order,  the  order  shall  be  as  follows  : 

(1.)  The  Infinite  in  itself  and  the  Eternal  in  itself  is  the 
same  as  the  Divine. 

(ii.)  The  Infinite  and  Eternal  in  itself  must  needs  look  to 
•what  is  infinite  [and  eternal]  from  itself  in  things 
finite. 
(ill.)  The  Divine  proi'idence,  in  every  thing  it  does,  looks  to 
what  is  infinite  and  eterjial front  itself,  especially 
in  saving  the  Jmman  race. 

(iv.)  An  image  of  the  Infinite  and  Eternal  is  presented  in 
an  atigelic  heaven  from  a  saved  human  race. 

(v.)  Looking  to  what  is  Infinite  a?td  Eternal  in  tJie  forma- 
tion of  the  angelic  heavett,  that  it  may  be  before  the 
Lord  as  one  man,  which  is  an  image  of  Himself, 
is  the  inmost  of  the  Divi7te  providence. 

48.  (i.)  The  Infinite  in  itself  and  the  Eternal  in  itself  is  the 
same  as  the  Divijie. — This  can  be  seen  from  what  has  been  shown 
in  many  places  in  the  work  on  The  Divine  Love  and  the  Divine 

Wisdom.  That  the  Infinite  in  itself  and  the  Eternal  in  itself  is 
the  Divine  is  in  accord  with  the  angelic  idea,  the  angels  under- 
standing by  the  Infinite  nothing  else  than  the  Divine  being  [esse), 
and  by  the  Eternal  the  Di\'ine  manifestation  (existere).  Men  also 
are  able  to  see  that  the  Infinite  in  itself  and  Eternal  in  itself  is 
the  Divine,  and  are  not  able  to  see  it.  Those  can  see  it  who  think 
of  the  Infinite  not  from  space,  and  of  the  Eternal  not  from  time ; 
but  those  who  think  of  what  is  infinite  and  eternal  from  space  and 
time  can  not  see  it.  Therefore  it  can  be  seen  by  those  who  think 
in  a  higher  or  interior  way  in  the  rational,  but  can  not  be  seen  by 


32  ANGELIC    WISDOM 

those  who  think  in  a  lower  or  exterior  way.  [2.]  It  can  be  seen 
by  those  who  call  to  mind  that  an  infinity  of  space  is  impossible, 
also  an  infinity  of  time,  which  is  an  eternity  from  which  [things 
have  been]  ;  because  infinity  is  without  end,  either  first  or  last, 
that  is,  without  limits  ;  and  who  also  call  to  mind  that  an  Infinite 
from  itself  is  impossible,  because  from  itself  supposes  limit  and 
beginning  or  a  prior  from  which  it  is  :  therefore  it  is  unmeaning 
to  speak  of  the  Infinite  and  Eternal  from  itself,  for  this  would  be 
like  saying  being  {esse)  from  itself,  which  is  a  contradi6lion  ;  for  an 
Infinite  from  itself  would  be  an  Infinite  from  an  Infinite,  and 
Esse  from  itself  would  be  Esse  from  an  Esse ;  and  this  Infinite 
and  Esse  would  either  be  the  same  with  The  Infinite  or  would 
be  finite.  From  these  and  like  reasons,  which  can  be  seen  inte- 
riorly in  the  rational,  it  is  evident  that  there  is  an  Infinite  in  itself 
and  an  Eternal  in  itself;  and  that  this  Infinite  and  Eternal  is  the 
Divine  from  which  are  all  things. 

49.  I  know  that  many  will  say  to  themselves.  How  can  one 
comprehend  interiorly  in  his  rational  any  thing  apart  from  space 
and  apart  from  time,  and  not  only  that  this  is,  but  also  that  it  is 
the  All  and  the  Very,  from  which  all  things  are?  But  consider 
interiorly  whether  love  or  any  affection  of  it,  or  wisdom  or  any 
perception  of  it,  or  even  thought,  is  in  space  and  in  time ;  and 
you  will  find  that  it  is  not.  And  since  the  Divine  is  love  itself 
and  wisdom  itself,  it  follows  that  the  Divine  cannot  be  conceived 
of  as  in  space  and  in  time ;  so  neither  can  the  Infinite.  For  a 
■clearer  perception  of  this,  carefully  decide  whether  thought  is  in 
time  and  space.  Suppose  thought  to  go  on  for  ten  or  twelve 
hours,  may  not  this  length  of  time  seem  to  be  no  more  than  one 
or  two  hours,  or  may  it  not  seem  to  be  one  or  two  days?  The 
apparent  duration  is  according  to  the  state  of  affedlion  from 
which  the  thought  springs.  If  it  is  an  affection  of  gladness  in 
which  there  is  no  thought  about  time,  ten  or  twelve  hours  of 
thought  seem  no  more  than  one  or  two ;  but  if  it  is  an  affection 
of  sorrow  in  which  time  is  attended  to,  the  reverse  will  be  true. 
All  this  makes  clear  that  time  is  only  an  appearance  in  accord 
"with  the  state  of  affe6tion  from  which  the  thought  springs.  The 
same  is  true  ot  thought  about  distance  in  space,  either  when 
walking  or  when  making  a  journey. 

50.  As  angels  and  spirits  are  affe6lions  that  belong  to  love, 
and  thoughts  from  affection,  they  are  consequently  not  in  space 
and  time,  but  only  in  the  appearance  of  them.     To  them  there  is 


CONCERNING   THE"  DIVINE    PROVIDENCE. — N.   5I.  2)3 

an  appearance  of  space  and  time,  in  accord  with  their  states  of 
afre(5i:ion  and  thoughts  therefrom.  When,  therefore,  an  angel 
thinks  about  another  with  a  determinate  wish  to  see  him  or  speak 
with  him,  he  is  instantly  present  before  him.  [2.]  From  this  it 
is  that  with  every  man  there  are  spirits  present  that  are  in  like 
afieclion  with  himself,  evil  spirits  with  one  who  is  an  aft'eclion  for 
a  like  evil,  and  good  spirits  with  one  who  is  an  afi'ection  for  like 
good ;  and  they  are  as  really  present  as  if  the  man  were  included 
in  their  society.  Space  and  time  have  nothing  to  do  with  that 
presence ;  because  affection  and  the  thought  from  it  are  not  in 
space  and  time  ;  and  spirits  and  angels  are  affections  and  thoughts 
therefrom.  [3.1  That  this  is  so,  it  has  been  granted  me  to  know 
from  a  living  experience  of  many  years,  and  from  having  talked 
with  many  after  their  death,  with  some  in  Europe  and  its  various 
kingdoms,  and  with  some  in  Asia  and  Africa  and  their  various 
kingdoms  ;  and  they  all  were  near  me.  If  there  were  space  and 
time  with  them,  a  journey  and  time  to  make  it  would  ha\e  inter- 
vened. [4.1  In  fact,  this  is  known  to  every  man  from  an  intui- 
tion in  himself  or  in  his  mind,  which  has  been  proved  to  me  by 
this,  that  no  one  thought  of  any  distance  in  space  when  told  that 
I  had  spoken  with  some  one  who  had  died  in  Asia,  Africa,  or 
Europe ;  as,  for  example,  with  Calvin,  Luther,  Melanclhon,  or 
with  some  king,  ruler,  or  priest  in  a  distant  land  ;  nor  did  any 
thought  arise.  How  could  he  speak  with  those  who  lived  so  far 
away,  or  how  could  they  come  and  be  with  him,  when  lands  and 
seas  intervened?  This  has  made  clear  to  me  also  that  no  one 
thinks  from  space  and  time  when  thinking  of  those  who  are  in 
the  spiritual  world.  Nevertheless,  that  there  is  an  appearance 
of  space  and  time  there  may  be  seen  in  the  work  on  Heaven  and 
Hell  {n.  162-169,  191-199). 

51.  From  all  this  it  can  now  be  seen  that  the  Infinite  and 
Eternal,  thus  the  Lord,  must  be  thought  of  apart  from  space  and 
time,  and  that  such  thought  is  possible  ;  also  that  those  have 
such  thought  who  think  interiorly  in  the  rational ;  and  that  then 
the  Infinite  and  Eternal  is  the  same  as  the  Divine.  Thus  do  an- 
gels and  spirits  think.  From  thought  abstracted  from  time  and 
space  a  comprehension  of  the  Divine  Omnipresence  and  the  Di- 
vine Omnipotence,  also  of  the  Divine  from  eternity,  is  possible, 
but  none  at  all  from  thought  to  which  an  idea  from  space  and 
time  clings.  From  all  this  it  is  clear  that  God  from  eternity  can 
be  thousjht  about,  but  in  no  wise  nature  from  eternitv  ;  conse- 


34  ANGELIC   WISDOM 

quently  the  creation  of  the  universe  by  God  can  be  thought  about, 
but  in  no  wise  creation  from  nature  ;  for  space  and  time  are 
properties  of  nature,  but  the  Divine  is  apart  from  space  and 
time.  That  the  Divine  is  apart  from  space  and  time  can  be  seen 
in  the  work  on  The  Divine  Love  and  the  Divine  Wisdom  (n. 
7-10,  69-72,  73-76,  and  elsewhere). 

32*  (ii.)  77/1?  Infinite  and  Eternal  in  itself  vinst  needs  look 
to  li'hat  is  infinite  and  eternal  from  itself  in  things  finite. — By 
the  Infinite  and  Eternal  in  itself  the  Divine  itself  is  meant,  as  has 
been  shown  in  the  preceding  article ;  by  things  finite  all  things 
created  by  the  Divine,  especially  men,  spirits,  and  angels,  are 
meant,  and  to  look  to  what  is  infinite  and  eternal  from  Itself  is  to 
look  to  the  Divine,  that  is,  Itself,  in  these,  as  a  man  looks  at  his 
image  in  a  mirror.  That  this  is  so  has  been  shown  in  many 
places  in  the  work  on  The  Divine  Love  and  the  Divine  Wis- 
dom, especially  where  it  has  been  shown  that  in  the  created  uni- 
verse there  is  a-n  image  of  man,  and  this  is  an  image  of  what  is 
infinite  and  eternal  (n.  317,  318),  thus  an  image  of  God  the  Cre- 
ator, that  is,  the  Lord  from  eternity.  But  let  it  be  understood 
that  the  Divine  in  itself  is  in  the  Lord,  and  the  Divine  from  itself 
is  the  Divine  from  the  Lord  in  created  things. 

53,  But  that  this  may  be  more  fully  understood  it  shall  be 
illustrated.  The  Divine  can  look  only  to  the  Divine  ;  and  it  can 
look  to  this  nowhere  but  in  things  created  by  Itself  That  this 
is  true  is  evident  from  this,  that  one  can  look  to  another  only 
from  w^hat  is  his  own  in  himself  He  that  loves  another  looks  to 
him  from  his  own  love  in  himself;  and  he  that  is  wise  looks  to  an- 
other from  his  own  wisdom  in  himself  He  may  see  that  the  other 
loves  him  or  does  not  love  him,  and  is  wise  or  not  wise,  but  this 
he  sees  from  the  lo\e  and  wisdom  in  himself;  and  therefore  he 
conjoins  himself  with  the  other  so  far  as  the  other  loves  him  as 
he  loves  the  other,  or  so  far  as  the  other  is  wise  as  he  is  wise ; 
for  thus  they  make  one.  [2.1  It  is  the  same  with  the  Divine  in 
itself,  for  the  Divine  in  itself  is  not  able  to  look  to  itself  from  an- 
other, that  is,  from  a  man  or  a  spirit  or  an  angel ;  for  there  is  no- 
thing in  them  of  the  Divine  in  itself  from  which  [all  things  are], 
and  to  look  to  the  Divine  from  another  in  whom  there  is  nothing 
of  the  Divine  would  be  to  look  to  the  Divine  from  what  is  not 
Divine,  which  is  not  possible.  For  this  reason  the  conjunction 
of  the  Lord  with  a  man  or  a  spirit  or  an  angel  is  such  that  every 
thing  that  has  relation  to  the  Divine  is  not  from  them,  but  from 


CON'CERNIXG    THE    DIVINE    PROVIDENCE. — N.   56.  35 

the  Lord.  For  it  is  known  that  all  the  good  and  all  the  truth 
that  any  one  has  is  from  the  Lord  and  not  from  himself,  and  that 
no  one  can  even  mention  the  Lord,  or  His  names,  "Jesus."  and 
"  Christ,"  except  from  Him.  [3.]  From  this,  then,  it  follows, 
that  the  Infinite  and  Eternal,  which  is  the  same  as  the  Divine, 
looks  to  all  things  in  the  finite  infinitely,  and  conjoins  Itself  with 
them  in  accord  with  the  degree  of  reception  of  wisdom  and  love 
in  them.  In  a  word,  the  Lord  can  have  an  abode  in  man  or  an- 
gel and  dwell  with  them,  only  in  His  own,  and  not  in  what  is  their 
own  {proprium),  for  that  is  evil ;  and  if  it  were  good  it  would  be 
finite,  which  in  itself  and  from  itself  cannot  contain  the  Infinite. 
All  this  makes  clear  that  it  is  impossible  for  a  finite  being  to  look 
to  the  Infinite ;  but  it.  is  possible  for  the  Infinite  to  look  to  what 
is  infinite  from  Himself,  in  finite  beings. 

54,  There  is  an  appearance  that  no  conjunction  is  possible 
between  the  Infinite  and  the  finite,  because  there  is  no  possible 
ratio  between  them,  and  because  the  finite  cannot  contain  what 
is  infinite ;  nevertheless,  such  a  conjunction  is  possible,  both  be- 
cause the  Infinite  created  all  things  from  Himself  (as  is  shown 
in  the  work  on  The  Divine  Love  and  the  Divine  Wisdom,  n. 
2S2-284),  and  because  the  Infinite  in  things  finite  can  look  only 
to  what  is  infinite  from  Himself,and  with  finite  beings  this  infin- 
ite from  Himself  can  appear  to  be  in  them,  whereby  a  ratio  be- 
tween the  finite  and  the  infinite  is  provided,  not  from  the  finite, 
but  from  the  infinite  in  the  finite  :  and  by  this  also  thv  finite  be- 
ing l)ecomes  capable  of  containing  what  is  infinite,  not  the  finite 
being  in  himself,  but  as  if  in  himself  from  what  is  infinite  fn^m  it- 
self in  him.     But  of  this  more  in  what  now  follows. 

55,  (iii.)  The  Divine  providence,  in  all  that  it  does,  looks  to 
what  is  infinite  and  eternal  from  itself,  especially  in  saving  the 
human  race. — The  Infinite  and  Eternal  in  itself  is  the  Divine  it- 
self, or  the  Lord  in  Himself,  while  the  Infinite  and  Eternal  from 
itself  is  the  Divine  going  forth,  that  is,  the  Lord  in  others  created 
from  Himself,  thus  in  men  and  in  angels  ;  and  this  Divine  is  the 
same  as  the  Divine  providence.  For  by  means  of  the  Divine 
from  Himself  the  Lord  provides  that  all  things  may  be  held  to- 
gether in  the  order  in  which  and  into  which  they  were  created. 
And  as  this  is  the  work  of  the  Divine  that  goes  forth,  it  follows 
that  all  this  is  the  Divine  providence. 

56,  That  the  Divine  providence  in  every  thing  that  it  does 
looks  to  what  is  infinite  and  eternal  from  itself,  can  be  seen  from 
this,  that  every  created  thing  goes  forth  from  a  First,  which  is  the 


36  ANGELIC  WISDOM 

Infinite  and  Eternal,  to  things  last,  and  from  things  last  to  the 
First  from  which  (a  quo),  as  has  been  shown  in  the  work  on  The 
Divine  Love  and  the  Divine  Wisdom,  where  the  creation  of  the 
universe  is  treated  of.  And  as  the  First  from  which  (a  quo)  is  in- 
niostly  in  all  development,  it  follows  that  the  Divine  that  goes 
forth,  that  is,  the  Divine  providence,  in  all  that  it  does,  looks  to 
some  image  of  the  Infinite  and  Eternal.  This  it  looks  to  in  all 
things,  but  in  some  things  obviously  to  perception,  in  others  not- 
It  presents  that  image  obviously  to  perception  in  the  variety  of 
all  things,  and  in  the  fruclification  and  multiplication  of  all 
things.  [2.]  An  image  of  the  Infinite  and  Eternal  in  the  variety 
of  all  things,  is  apparent  in  this,  that  there  is  no  thing  that  is  the 
same  as  another,  nor  can  there  be  to  eternity.  In  the  faces  of  men 
this  is  evident  to  the  eye  from  the  beginning  of  their  creation ; 
consequently  it  is  evident  from  their  minds,  of  which  their  faces 
are  types ;  also  from  their  affections,  perceptions,  and  thoughts, 
for  these  constitute  the  mind.  For  this  reason  in  the  entire 
heaven  there  are  no  two  angels  or  no  two  spirits  that  are  the 
same ;  nor  can  there  be  to  eternity.  The  same  is  true  of  every 
visible  obje6l  in  the  two  worlds,  the  natural  and  the  spiritual. 
From  all  this  it  can  be  seen  that  variety  is  infinite  and  eternal. 
[3.]  An  image  of  the  Infinite  and  Eternal  in  the  frii^ification 
and  mnltiplication  of  all  things,  is  evident  in  the  vegetable  king- 
dom from  the  ability  implanted  in  seeds,  and  in  the  animal  king- 
dom from  prolification,  especially  in  fishes,  which,  if  fru6lified 
and  multiplied  to  the  extent  of  their  ability,  would  within  a  cen- 
tury fill  the  entire  space  of  the  world  and  even  of  the  universe. 
From  this  it  is  clear  that  in  that  ability  an  endeavor  to  an  infinite 
self-propagation  lies  hidden.  And  as  fru6lifications  and  multi- 
plications have  not  failed  from  the  beginning  of  creation,  nor  will 
ever  fail  to  eternity,  it  follows  that  in  that  ability  there  is  also  an 
endeavor  to  an  eternal  self-propagation. 

57*  T^^  same  is  true  of  men  in  regard  to  their  affedlions 
which  belong  to  their  love,  and  their  perceptions  which  belong 
to  their  wisdom.  The  variety  of  both  of  these  is  infinite  and 
eternal ;  so,  too,  their  fruclification  and  their  multiplication,  which 
are  spiritual.  No  man  enjoys  an  affe6lion  or  perception  so  like 
another's  as  to  be  the  same  ;  nor  can  such  ever  be.  Moreover, 
affe6lions  may  be  fructified  and  perceptions  multiplied  without 
end.  That  knowledge  is  inexhaustable  is  known.  This  ability 
to  fructify  and  multiply  without  end,  that  is,  infinitely  and  eter- 
nally, men  have  in  natural  things,  the  spiritual  angels  in  spiritual 


CONXERXING    THE    DIVINE    PROVIDEN'CE. — X.   59.  37 

things,  and  the  celestial  angels  in  celestial  things.  Not  only  are 
affections,  perceptions,  and  knowledges  such  in  general ;  but  also 
ever)-  single  thing  in  them,  even  the  least,  in  particular.  They 
are  such  because  they  have  their  existence  from  the  Infinite  and 
Eternal  in  itself  by  means  of  what  is  infinite  and  eternal  from  it- 
self. But  inasmuch  as  the  finite  has  in  itself  nothing  of  the  Di- 
vine, there  is  in  man  or  angel  no  such  thing  as  his  own,  not  even 
the  least,  for  a  man  or  an  angel  is  finite,  and  purely  a  receptacle, 
in  itself  dead  ;  and  whatever  is  living  in  him  is  from  the  Divine 
going  forth  conjoined  with  him  by  contiguity,  and  appearing  to 
him  as  if  it  were  his.  That  this  is  so  will  be  seen  in  what  fol- 
lows. 

58.  The  Divine  providence  looks  to  what  is  infinite  and 
eternal  from  itself  especially  in  saving  the  human  race,  because 
the  Divine  providence  has  as  its  end  a  heaven  from  the  human 
race  (as  has  been  shown  above,  n.  27-45)  ;  and  because  this  is  its 
end  it  follovrs  that  the  reformation  and  the  regeneration  of  man, 
thus  his  salvation,  is  what  the  Divine  providence  especially  looks 
to,  for  from  those  that  have  been  saved  or  regenerated  heaven 
exists.  Since  to  regenerate  man  is  to  unite  good  and  truth  in 
him,  or  love  and  wisdom,  as  they  are  united  in  the  Divine  that 
goes  forth  from  the  Lord,  it  is  to  this  that  the  Divine  providence 
especially  looks  in  saving  the  human  race.  The  image  of  the 
Infinite  and  Eternal  is  in  man  exclusively  in  the  marriage  of  good 
and  truth.  That  this  is  accomplished  in  mankind  by  the  Divine 
that  goes  forth  is  known  from  the  fa6t  that  there  have  been 
those  who  when  filled  with  the  Divine  that  goes  forth,  which  is 
called  the  Holy  Spirit,  have  prophesied,  of  whom  in  the  Word; 
and  there  are  those  who,  when  enlightened,  behold  Divine  truths 
in  the  light  of  heaven  ;  this  can  be  especially  seen  in  angels,  who 
sensibly  perceive  the  presence,  the  influx,  and  the  conjunction  ; 
but  angels  also  recognize  that  this  conjun6lion  is  nothing  more 
than  what  may  be  called  an  adjun6lion. 

59.  It  has  not  heretofore  been  known  that  the  Divine  pro- 
vidence in  its  whole  progress  with  man  looks  to  his  eternal  state. 
It  can  look  to  nothing  else  because  the  Divine  is  Infinite  and 
Eternal,  and  the  Infinite  and  Eternal,  that  is,  the  Divine,  is  not  in 
time,  and  therefore  all  future  things  are  present  to  it ;  and  the 
Divine  being  such,  it  follows  that  there  is  what  is  eternal  in  each 
and  every  thing  that  it  does.  But  those  who  think  from  time 
and  space  scarcely  perceive  this,  not  only  because  they  love  tern- 


38  ANGELIC    WISDOM 

poral  things,  but  also  because  they  think  from  what  is  present  in 
the  world  and  not  from  what  is  present  in  heaven,  for  that  is  to 
them  as  far  away  as  the  end  of  the  earth.  But  when  those  who 
are  in  the  Divine  think  from  what  is  present,  they  think  from 
what  is  eternal  because  they  think  from  the  Lord,  saying-  within 
themselves,  What  is  that  which  is  not  eternal?  Is  not  the  tem- 
poral relatively  nothing,  and  does  it  not  become  nothing  when  it 
is  ended?  It  is  not  so  with  what  is  eternal  ;  that  alone  Is  ;  for  its 
being  (esse)  has  no  end.  To  think  thus  when  thinking  from  what 
is  present  is  to  think  at  the  same  time  from  what  is  eternal ;  and 
when  a  man  so  thinks,  and  at  the  same  time  so  lives,  the  Divine  go- 
ing forth  in  him,  that  is,  the  Divine  providence,  looks  in  its  entire 
progress  to  the  state  of  his  eternal  life  in  heaven,  and  leads  to- 
wards it.  That  in  every  man,  both  in  the  evil  and  in  the  good, 
the  Divine  looks  to  what  is  eternal,  will  be  seen  in  what  follows. 

6o*  (iv.)  An  image  of  the  Infinite  and  Eternal  is  presented 
in  an  angelic  heaveri. — Among  the  things  we  need  to  know 
about  is  the  angelic  heaven  ;  for  every  one  who  has  any  religion 
thinks  about  it,  and  wishes  to  go  there.  But  heaven  is  granted 
only  to  those  who  know  the  way  to  it  and  walk  in  that  way. 
And  that  way  can  to  some  extent  be  known  by  knowing  the 
chara6ler  of  those  who  constitute  heaven,  also  by  knowing  that 
no  one  becomes  an  angel,  that  is,  comes  into  heaven,  unless  he 
carries  with  him  from  the  world  what  is  angelic  ;  and  in  what  is 
angelic  there  is  present  a  knowledge  of  the  w^ay  from  walking  in 
it,  and  a  walking  in  the  way  through  a  knowledge  of  it.  More- 
over, in  the  spiritual  world,  there  are  adlually  ways  that  lead  to 
every  society  of  heaven  and  to  every  society  of  hell ;  and  there 
each  one  as  if  from  himself  sees  his  own  way.  He  sees  it  because 
there  is  a  way  there  for  every  love  ;  and  the  love  reveals  the  w^ay 
and  leads  one  to  his  fellows.  Other  ways  than  the  way  of  his 
love  no  one  sees.  From  this  it  is  clear  that  angels  are  nothing 
but  heavenly  loves,  for  otherwise  they  would  not  have  seen  the 
ways  leading  to  heaven.  But  this  can  be  more  fully  seen  when 
heaven  is  described. 

6l.  Every  man's  spirit  is  affe6lion  and  thought  therefrom  ; 
and  as  every  affe6lion  is  from  the  love  and  every  thought  is  from 
the  understanding,  every  spirit  is  his  own  love,  and  his  own  un- 
derstanding therefrom.  For  this  reason,  when  a  man  is  thinking 
solely  from  his  own  spirit,  which  he  does  when  meditating  at 
home  by  himself,  he  thinks  from  the  affe6lion  which  belongs  to 
his  love.     From  this  it  is  clear  that  when  a  man  becomes  a  spirit, 


CONXERXIXG    THE    DIVINE    PROVIDENCE. — N.   63.  39 

as  he  does  after  death,  he  is  ;in  affeclion  of  his  own  love,  and  is 
no'  odier  thought  than  what  belongs  to  his  affection.  He  is  an 
evil  affedion,  which  is  a  lust,  if  his  love  has  been  a  love  of  evil ; 
and  he  is  a  good  affeclion  if  his  love  has  been  a  love  of  good  ; 
and  every  one  has  a  good  affeclion  so  far  as  he  has  shunned  evils 
as  sins ;  and  every  one  has  an  evil  affeclion  so  far  as  he  has  not 
so  shunned  them.  And  inasmuch  as  all  spirits  and  angels  are 
affeclions,  the  entire  angelic  heaven  is  evidendy  nothing  but  the 
love  of  all  affeclions  of  good,  and  the  consequent  wisdom  of  all 
perceptions  of  truth.  And  as  every  good  and  truth  is  from  the 
Lord,  and  the  Lord  is  love  itself  and  wisdom  itself,  it  follows  that 
the  angelic  heaven  is  His  image.  And  as  the  Divine  love  and  the 
Divine  wisdom  in  their  form  are  Man,  it  also  follows  that  the  an- 
gelic heaven  cannot  be  otherwise  than  in  such  a  form.  But  of 
this  more  will  be  said  in  the  following  chapter. 

62.  The  angelic  heaven  is  an  image  of  the  Infinite  and  Eter- 
nal because  it  is  an  image  of  the  Lord,  and  the  Lord  is  the  Lifi- 
nite  and  Eternal.  An  image  of  His  hifinite  and  Eternal  is  manifest 
in  this,  that  heaven  is  made  up  of  myriads  of  myriads  of  angels  ; 
and  that  it  is  made  up  of  as  many  societies  as  there  are  general 
affeclions  of  heavenly  love  ;  and  that  each  angel  in  each  society  is 
distinctlv  his  own  atfeclion  ;  and  that  the  form  of  heaven,  which 
before  the  Lord  is  as  one,  just  as  a  man  is  one,  is  from  so  great  a 
number  of  affe6lions  in  general  and  in  particular ;  and  that  this 
form  is  perfecled  to  eternity  according  to  the  increase  of  num- 
bers, for  the  greater  the  number  of  those  that  enter  into  the  form 
of  the  Divine  love,  which  is  the  form  of  forms,  the  more  perfect 
the  unity  becomes.  From  all  this  it  is  very  clear  that  an  image 
of  the  Infinite  and  Eternal  is  presented  in  the  angelic  heaven. 

63,  From  the  idea  of  heaven  given  bv  this  brief  description 
it  is  evident  t'.iat  it  is  an  affeclion  from  the  love  of  good  that 
makes  heaven  in  man.  But  who  at  the  present  day  knows  this? 
Who  knows  even  what  the  affeclion  from  the  love  of  good  is,  or 
that  affedlions  from  the  lov^e  of  good  are  innumerable,  in  fa6l,  in- 
finite? For,  as  has  been  said,  everv  angel  is  distin6lly  his  own 
affeclion  :  and  the  form  of  heaven  is  the  form  of  all  the  affections 
of  the  Divine  love  there.  To  unite  all  affeclions  into  this  form 
is  possible  only  to  Him  who  is  love  itself  and  also  wisdom  itself, 
and  who  is  at  once  Infinite  and  Eternal,  for  what  is  infinite  and 
eternal  is  in  every  thing  of  the  form,  the  infinite  in  the  conjunc- 
tion and  the  eternal  in  the  perpetuity  ;  and  if  what  is  infinite  and 
-eternal  were  withdrawn  from  it  it  would  dissolve  in  an  instant. 


4©  ANGELIC    WISDOM 

Who  else  can  combine  affections  into  a  form?  Who  else  can 
even  unite  a  single  part  of  it?  For  a  single  part  can  be  united 
only  from  a  universal  idea  of  all,  and  the  universal  of  all  only 
from  a  particular  idea  of  each  part.  That  form  is  composed  of 
myriads  of  myriads ;  and  myriads  enter  it  each  year,  and  will 
continue  to  enter  into  it  to  eternity.  All  children  enter  into  it ; 
and  as  many  adults  as  are  afifeclions  from  a  good  of  love.  From 
all  this  again  an  image  of  the  Infinite  and  Eternal  can  be  seen  in 
the  angelic  heaven. 

64.  (v.)  Looking  to  what  is  infinite  and  eteriial  in  the  form- 
ation of  the  angelic  heaven,  that  it  may  be  before  the  Lord  as  one 
man,  which  is  an  image  of  Himself,  is  the  inmost  of  the  Divine 
providence. — That  the  entire  heaven  is  as  one  man  before  the 
Lord  and  likewise  each  society  of  heaven,  and  that  it  is  from  this 
that  each  angel  is  a  man  in  complete  form,  and  this  because  God 
the  Creator,  who  is  the  Lord  from  eternity,  is  Man,  may  be  seen  in 
the  work  on  Heaven  and  Hell  (n.  59-86) ;  also,  that  in  conse- 
quence there  is  a  correspondence  of  all  things  of  heaven  with  all 
things  of  man  (n.  87-102).  That  the  entire  heaven  is  as  one  man 
has  not  been  seen  by  me ;  since  the  entire  heaven  can  be  seen  by 
no  one  except  the  Lord ;  but  that  an  entire  society  ot  heaven, 
greater  or  smaller,  appears  as  one  man,  has  several  times  been 
seen  by  me  ;  and  it  was  then  said  that  the  greatest  society,  which 
is  heaven  in  its  entire  aggregate,  so  appears,  but  only  before  the 
Lord  ;  and  that  this  is  the  reason  why  every  angel  is  in  complete 
form  a  man. 

65.  As  in  the  Lord's  sight  the  entire  heaven  is  as  one  man, 
so  heaven  is  divided  into  as  many  general  societies  as  there  are 
organs,  viscera,  and  members  in  a  man  ;  and  each  general  society 
is  divided  into  as  many  less  general  or  particular  societies  as 
there  are  larger  divisions  in  each  ot  the  viscera  and  organs. 
From  this  it  is  evident  what  heaven  is.  And  since  the  Lord  is 
the  very  Man,  and  heaven  is  his  image,  to  be  in  heaven  is  called 
being  in  the  Lord.  That  the  Lord  is  the  very  Man  can  be  seen 
in  the  work  on  The  Divine  Love  and  the  Divine  Wisdom  (n. 
11-13,  285-289). 

66.  From  all  this  the  arcanum,  which  may  be  called  angelic, 
can  in  some  measure  be  seen,  namely,  that  every  afifeclion  for 
good  and  at  the  same  time  for  truth  is  in  its  form  a  man ;  for 
whatever  goes  forth  from  the  Lord,  by  its  derivation  from  His 
Divine  love  is  an  affection  for  good,  and  by  its  derivation  from 
His  Divine  wisdom  is  an  affedion  for  truth.    The  affe(5lion  for 


COXCERXIXG    THE    DIVINE    PROVIDENCE. — N.  69.  4 1 

truth  that  goes  forth  from  the  Lord  appears  in  angel  and  in  man 
as  a  perception  and  consequent  thought  of  truth,  for  the  reason 
that  attention  is  given  to  the  perception  and  thought,  and  little 
to  the  atieclion  from  which  these  spring,  although  they  go  forth 
from  the  Lord  as  one  with  affection  for  truth. 

67.  Since,  then,  man  by  creation  is  a  heaven  in  the  least 
form,  and  consequently  an  image  of  the  Lord,  and  since  heaven 
consists  of  as  many  affections  as  there  are  angels,  and  each  affec- 
tion in  its  form  is  a  man,  it  follows  that  it  is  the  continual  aim  of 
the  Divine  providence  that  man  may  become  a  heaven  in  form  and 
consequently  an  image  of  the  Lord,  and  since  this  is  effe6led  by 
means  of  the  affedlion  for  good  and  truth,  that  he  may  become 
such  an  affection.  This,  therefore,  is  the  continual  aim  of  the 
Divine  providence.  But  its  inmost  is  that  man  may  be  in  this  or 
that  place  in  heaven,  or  in  this  or  that  place  in  the  Divine  heav- 
enly man  ;  for  thus  is  he  in  the  Lord.  This  is  accomplished, 
however,  only  with  those  whom  the  Lord  can  lead  to  heaven. 
And  as  the  Lord  foresees  this.  He  also  provides  continually  that 
man  may  become  such  ;  for  thereby  every  one  who  permits  him- 
self to  be  led  to  heaven  is  prepared  for  his  own  place  in  heaven. 

68.  It  has  been  said  above  that  heaven  is  divided  into  as 
many  societies  as  there  are  organs,  viscera,  and  members  in  a 
man  ;  and  in  these  no  part  can  be  in  any  place  but  its  own.  Con- 
sequently as  angels  are  such  parts  of  the  Divine  heavenly  Man, 
and  none  become  angels  except  such  as  have  been  men  in  the 
world,  it  follows  that  the  man  who  permits  himself  to  be  led  to 
heaven  is  continually  prepared  by  the  Lord  for  his  own  place ; 
and  this  is  done  by  means  of  such  an  affection  for  good  and  truth 
as  corresponds  with  it.  Moreover,  every  angel- man  when  he 
leaves  this  world  is  assigned  to  his  place.  This  is  the  inmost  of 
the  Divine  providence  respe6ling  heaven. 

69.  On  the  other  hand,  the  man  who  does  not  permit  him- 
self to  be  led  to  heaven  and  assigned  is  prepared  for  his  own 
place  in  hell.  For  left  to  himself  man  tends  continually  to  the 
lowest  part  of  hell,  but  he  is  continually  withheld  by  the  Lord  ; 
and  he  who  cannot  be  withheld  is  prepared  for  a  certain  place 
there,  to  which  also  he  is  assigned  immediately  after  he  leaves 
this  world  ;  and  this  place  there  is  opposite  to  a  certain  place  in 
heaven  ;  for  hell  is  the  opposite  of  heaven.  Therefore  as  the 
angel-man,  according  to  his  affedlion  for  good  and  truth,  is  allot- 
ted his  own  place  in  heaven,  so  the  devil-man,  according  to  his 
affection  for  evil  and  falsity,  is  allotted  his  own  place   in  hell. 


42  ANGELIC   WISDOM 

For  these  two  opposites,  arranged  in  like  position  over  against 
each  other,  are  held  in  connection.  This  is  the  inmost  of  the 
Divine  providence  respecting  hell. 


There  are  laws   of  the   Divine  providence  that  are 
unknown  to  men. 

70.  That  there  is  a  Divine  providence  is  known,  but  what  it 
is  is  not  known.  This  is  not  known  because  the  laws  of  the  Di- 
\ine  providence  are  arcana  heretofore  concealed  in  the  wisdom 
of  angels,  but  now  to  be  revealed,  that  what  belongs  to  the  Lord 
may  be  ascribed  to  Him,  and  what  does  not  belong  to  man  may 
not  be  ascribed  to  any  man.  For  many  in  the  world  attribute  all 
things  to  themselves  and  their  own  prudence ;  or  what  they  can 
not  attribute  to  that  they  call  accidental  or  casual,  not  knowing 
that  human  prudence  is  nothing,  and  that  accidental  and  casual 
are  idle  words.  [2.]  It  is  said  that  the  laws  of  the  Divine  pro- 
vidence are  arcana  heretofore  hidden  in  the  wisdom  of  angels. 
This  is  because  in  the  Christian  world  the  understanding,  for  re- 
ligion's sake,  has  been  closed  in  respe6t  to  Divine  things,  and 
consequently  it  has  become  in  such  things  so  obtuse  and  resistant 
that  man  has  not  been  able  because  he  has  not  been  willing,  or 
has  not  been  willing  because  he  has  not  been  able,  to  understand 
anything  more  about  the  Divine  providence  than  simply  that  it 
exists,  and  to  reason  whether  it  exists  or  not,  and  also  whether  it 
is  only  universal  or  also  particular.  When  for  religion's  sake 
the  understanding  is  closed  in  respe6t  to  Divine  things  it  can 
go  no  further  than  this.  [3.]  But  since  there  has  been  in  the 
church  an  acknowledgment  that  man  is  unable  from  himself  to 
do  good  that  is  in  itself  good,  and  unable  from  himself  to  think 
truth  that  is  in  itself  truth,  and  since  these  are  one  with  the  Divine 
providence  (because  believing  the  one  depends  upon  believing 
the  other)  it  is  necessary,  lest  the  one  be  affirmed  and  the  other 
■denied  and  thus  both  perish,  that  what  the  Divine  providence  is 
be  explicitly  revealed.  But  this  cannot  be  revealed  unless  the 
laws  by  which  the  Lord  cares  for  and  rules  the  things  of  man's 
will  and  understanding  are  disclosed.  For  the  laws  of  Divine 
providence  are  what  make  known  its  nature  ;  and  only  he  who 
knows  its  nature  can  acknowledge  it,  for  then  he  sees  it.    For  this 


CONXERXIXG    THE    DIVINE    PROVIDEN'CE.— X.   72.  43 

reason  the  laws  of  Divine  providence,  heretofore  hidden  in  the 
wisdom  of  angels,  are  now  revealed. 


It    is   a    law   of    the    Divine    providence    that    man 
should  act  from    freedom  in  accordance  with 

REASON. 

71.  Everyone  knows  that  man  has  the  freedom  to  think  and 
will  just  as  he  pleases,  but  not  the  freedom  to  say  whate\'er  he 
thinks,  or  to  do  whatever  he  wills ;  therefore  the  freedom  that  is 
here  meant  is  spiritual  freedom,  and  not  natural  freedom,  except 
when  the  two  make  one.  For  thinking  and  willing  are  spiritual, 
but  speaking  and  doing  are  natural.  Moreover,  these  are  clearly 
distinguished  in  man  ;  for  a  man  is  able  to  think  what  he  does 
not  speak,  and  to  will  what  he  does  not  do  ;  which  makes  clear 
that  the  spiritual  and  the  natural  in  man  are  discriminated  ;  con- 
sequendy  man  can  pass  from  one  to  the  other  only  through  a 
boundary,  such  a  boundary  as  may  be  likened  to  a  door  that  must 
first  be  unfastened  and  opened.  This  door  stands  open  as  it 
were  in  those  who  think  and  will  from  reason  in  accordance  with 
the  civil  laws  of  the  government  and  the  moral  laws  of  society  ; 
for  such  say  what  they  think  and  do  as  they  will ;  but  the  door 
stands  shut  as  it  were  in  those  who  think  and  will  in  opposition  to 
those  laws.  Whoever  attends  to  his  volitions  and  consequent 
actions  will  notice  that  such  a  boundary  intervenes,  and  sometimes 
frequently  in  a  single  conversation  or  a  single  action.  This  has 
been  premised  to  make  clear  that  to  act  from  freedom  in  accord- 
ance with  reason  means  to  think  and  will  freely  and  thus  to  speak 
and  do  freely  what  is  in  accordance  with  reason. 

72.  But  as  few  are  aware  that  this  can  be  a  law  of  Divine 
providence,  for  the  reason  chiefiy  that  this  gives  a  man  freedom 
also  to  think  evil  and  falsity,  (although  the  Divine  providence  is 
continually  leading  him  to  think  and  will  what  is  good  and  true,) 
that  this  may  be  clearly  seen  the  subject  must  be  considered  step 
by  step,  which  shall  be  done  in  the  following  order : 

(i.)    Man  possesses  reason  and  freedom,  or  rationality  and 
liberty  ;  and  these  two  faculties  are  in  man  from 
the  Lord. 
(ii.)     Whatever  a  matt  does  from  freeaom,  wJiether  it  be  of 


44  ANGELIC    WISDOM 

reason  or  not,  provided  it  is  in  accordance  with  his 
reason,  appears  to  him  to  be  his. 

(iii.)  Whatever  a  man  does  from  freedom  in  accordance  with 
his  thought  is  appropriated  to  him  as  his,  and  re- 
mains. 

(iv.)  //  is  by  means  of  these  two  faculties  that  man  is  re- 
formed and  regenerated  by  the  Lord ;  andwithoict 
them  he  cannot  be  reformed  and  regenerated. 
(v.)  By  means  of  these  two  faculties  man  can  be  so  far  re- 
formed and  regenerated  as  he  can  be  led  by  ineans 
of  tJiem  to  acknowledge  that  every  thing  good  and 
true  that  he  thinks  and  does  is  from  the  Lord,  and 
Jtot from  himself. 

(vi.)  By  means  of  these  tiuo  faculties  the  conju7idion  of  the 
Lord  luith  man  and  the  reciprocal  conjunflion  of 
man  with  the  Lord  are  effeHed. 

(vii.)  The'  Lord  preserves  these  tivo  faculties  in  man  u?t- 
harmed  and  as  sacred  in  the  whole  course  of  His 
Divine  providence. 
(viii.)  Therefore  it  is  \a  law\  of  the  Diviiie  providence  that 
man  should  aft  from  freedom  in  accordance  with 
reason. 

73.  (i.)  Jllan  possesses  reason  and  freedom,  or  ratioyiality 
and  liberty,  and  these  two  facilities  are  in  man  from  the  Lord. — 
That  man  has  the  faculty  of  understanding  which  is  rationality 
and  the  faculty  of  thinking,  willing,  speaking,  and  doing  what 
he  understands,  which  is  liberty,  and  that  these  two  faculties 
are  in  man  from  the  Lord,  has  been  treated  of  in  the  work  on 
The  Divine  Love  and  the  Divine  Wisdom  (n.  264-270,  425  ; 
also  above,  n.  43,  44).  But  as  many  doubts  may  arise  respecting 
either  of  these  when  they  are  made  a  subject  of  thought,  at  the 
outset  I  will  merely  advance  something  respecting  the  freedom  to 
aft  in  accordance  with  reason  that  is  in  man.  [2.]  First,  how- 
ever, it  must  be  seen  that  all  freedom  is  a  property  of  love,  inso- 
much that  love  and  freedom  are  one.  And  as  love  is  the  life  of 
man,  freedom  also  belongs  to  his  life.  For  every  enjoyment  that 
man  has  is  from  his  love  ;  no  enjoyment  is  possible  from  any  other 
source  ;  and  acting  from  love's  enjoyment  is  acting  from  freedom  ; 
for  a  man  is  led  by  enjoyment  as  a  thing  is  borne  along  by  the 
current  of  a  river.  Since,  then,  there  are  many  loves,  some  har- 
monious and  some  discordant,  it  follows  that  there  are  likewise 
many  kinds  of  freedom  ;  but  in  general  three,  natural,  rational, 
and  spiritual.  [3.]  Natural  freedom  every  one  has  by  inherit- 
ance. From  it  man  loves  nothing  but  self  and  the  world  ; 
his  first  life  is  nothing  else.  And  as  from  these  two  loves  all 
evils  spring,  and  thus  it  comes  that  evils  belong  to  the  love,  it 


CONCERNING    THE    DIVINE    PROVIDE?sCE. — N.   73.  45 

follows  that  thinking  and  wilUng  evils  is  man's  natural  freedom  ; 
and  when  he  has  conhrmed  evils  in  himself  by  reasonings  he 
does  evils  from  freedom  in  accordance  with  his  reason.  Thus 
his  doing  evils  is  from  his  faculty  that  is  called  liberty ;  and  his 
confirming  them  is  from  his  faculty  that  is  called  rationality. 
[4.]  A  man's  desire,  for  example,  to  commit  adultery,  to  de- 
fraud, to  blaspheme,  to  take  revenge,  is  from  the  love  into  which 
he  is  born ;  and  when  he  confirms  these  evils  in  himself,  and 
thereby  makes  them  allowable,  then,  from  the  enjoyment  of  the 
love  of  them,  he  as  it  were  freely  in  accordance  with  rea- 
son thinks  and  wills  them,  and,  so  far  as  civil  laws  do  not  pre- 
vent, speaks  and  acls  accordingly.  It  is  from  the  Lord's  Di- 
vine providence  that  man  is  permitted  to  do  this,  because  he  has 
freedom  or  liberty.  Man  is  in  this  kind  of  freedom  by  nature, 
because  by  inheritance ;  and  all  those  are  in  it  who  by  means 
of  reasonings  have  confirmed  it  in  themselves  from  the  enjoy- 
ment of  the  love  of  self  and  the  world.  [5.]  Rational  freedom 
is  from  the  love  of  reputation  with  a  view  to  honor  or  gain.  The 
enjoyment  of  this  love  lies  in,  appearing  externally  as  a  moral 
man ;  and  because  man  loves  such  a  reputation,  he  does  not 
defraud,  commit  adultery,  take  revenge,  or  blaspheme ;  and  be- 
cause he  makes  this  a  matter  of  reason,  he  a6ls  from  freedom 
in  accordance  with  his  reason  in  sincere,  just,  chaste,  and  friendly 
ways ;  and  furthermore,  from  his  reason  he  can  advocate  such 
conduct.  But  if  his  rational  is  merely  natural  and  not  spiritual, 
such  freedom  is  merely  external  freedom,  not  internal  freedom ; 
for  he  does  not  love  these  goods  in  the  least  inwardly,  but  only 
outwardly  for  the  sake  of  his  reputation,  as  has  been  said,  and 
for  this  reason  the  good  deeds  that  he  does  are  not  in  themselves 
good.  He  may  even  assert  that  these  things  ought  to  be  done 
for  the  public  welfare ;  but  this  he  says  not  from  any  love  for 
the  public  welfare,  but  from  a  love  for  his  own  honor  or  gain. 
His  freedom,  therefore,  derives  nothing  from  a  love  for  the 
public  welfare,  neither  does  his  reason,  since  this  assents  to  his 
love.  Consequently,  this  rational  freedom  is  a  more  internal 
natural  freedom.  This  freedom,  too,  by  the  Lord's  Divine  pro- 
vidence remains  with  every  one.  [6.]  Spiritual  freedom  is  from 
a  love  for  eternal  life.  Into  that  love  and  its  enjoyment  no  one 
comes  except  he  that  thinks  evils  to  be  sins  and  in  consequence 
does  not  will  them,  and  at  the  same  time  looks  to  the  Lord.  As 
soon  as  one  does  this  he  is  in  that  freedom.  For  one's  ability 
not  to  will  evils  because  they  are  sins,  and  not  to  do  them  for 
that  reason,  comes  from  internal  or  higher   freedom  the    more 


46  *        ANGELIC    WISDOM 

which  is  from  his  more  internal  or  higher  love.  At  first  such  a 
freedom  does  not  seem  to  be  freedom,  and  yet  it  is;  and  after- 
wards it  so  appears,  and  then  man  a(5ls  from  freedom  itself,  in 
accordance  with  reason  itself,  in  thinking,  willing,  speaking,  and 
doing  what  is  good  and  true.  This  freedom  increases  as  natu- 
ral freedom  decreases  and  becomes  subservient ;  and  it  conjoins 
itself  with  rational  freedom  and  purifies  it.  [7.]  Any  one  may 
come  into  this  freedom  if  he  is  but  willing  to  think  that  life  is 
eternal,  and  that  the  temporary  enjoyment  and  bliss  of  life  in 
time  are  but  as  a  fleeting  shadow,  compared  with  the  never- 
ending  enjoyment  and  bliss  of  a  life  in  eternity ;  and  this  a  man 
can  think  if  he  wishes,  because  he  has  rationality  and  liberty, 
and  because  the  Lord,  from  whom  these  two  faculties  are  de- 
rived, continually  gives  the  ability. 

74..  (ii.)  Whatever  a  man  does  from  freedom,  zvhether  it  be 
of  7'eason  or  not,  provided  it  is  in  accordance  with  his  reason, 
appears  to  him  to  be  his. — What  rationality  and  liberty,  which 
are  peculiar  to  man,  are,  can  be  most  clearly  understood  by  a 
comparison  of  man  with  beasts.  For  beasts  have  no  rationality 
or  ability  to  understand,  and  no  liberty  or  ability  to  will  freely ; 
consequently  they  have  no  understanding  or  will,  but  in  place 
of  understanding  they  have  knowledge,  and  in  place  of  will  they 
have  afifeclion,  both  of  which  are  natural.  And  as  they  do  not 
possess  these  two  faculties,  they  have  no  thought,  but  in  place 
of  thought  they  have  an  internal  sight  which  makes  one  by  cor- 
respondence with  their  external  sight.  [2.]  Every  affection  has 
its  mate  which  is  like  a  spouse ;  affe6lion  from  natural  love  has 
knowledge,  affe6lion  from  spiritual  love  understanding,  and  affec- 
tion from  celestial  love  wisdom.  For  an  afifeclion  without  its 
mate  as  a  spouse  is  not  any  thing  ;  it  is  as  being  (esse)  without 
coming  forth  (existere),  or  as  substance  without  form,  of  which 
nothing  can  be  predicated.  Therefore,  in  every  thing  created 
there  is  something  that  is  referable  to  the  marriage  of  good  and 
truth,  as  has  been  shown  above  in  many  places.  In  beasts  there 
is  a  marriage  of  affe6lion  and  knowledge,  the  affe6tion  in  them 
pertaining  to  natural  good,  and  knowledge  to  natural  truth. 
[3.]  Since,  then,  affection  and  knowledge  in  beasts  a6l  com- 
pletely as  one,  and  their  afifedlion  cannot  be  raised  above  their 
knowledge  nor  their  knowledge  above  their  afifedlion,  but  when- 
ever raised  are  both  raised  together,  and  since  they  have  no 
spiritual  mind,  into  which,  or  into  the  light  and  heat  of  which, 
they  can  be  raised,  therefore  they  have  no  capacity  to  understand, 
that  is,  rationality,  and  no  capacity  to  will  freely,  that  is,  liberty ; 


CONCERNING    T}IE    DIVINE    PROVIDENCE. —  N.    75.  47 

they  have  merely  natural  affeclion  with  its  knowledge.  The 
natural  atfeclion  that  they  possess  is  an  affeclion  for  providing 
themselves  food,  shelter,  and  offspring,  and  for  escaping  or 
avoiding  injury,  with  all  requisite  knowledge  of  these  things. 
Such  being  the  state  of  their  life,  they  have  no  ability  to  think, 
This  I  wish  or  do  not  wish ;  this  I  know  or  do  not  know ;  or 
still  less,  this  I  understand,  and  this  I  love ;  but  from  their  affec- 
tion by  means  of  their  knowledge  they  are  borne  along  without 
rationality  or  liberty.  They  are  so  borne  along,  not  from  the  nat- 
ural world,  but  from  the  spiritual.  For  there  is  nothing  in  the 
natural  world  unconue6led  with  the  spiritual  world.  From  that 
world  is  every  cause  that  produces  an  effedl.  Something  on  this 
subject  may  be  seen  below  (n.  96). 

75,  With  man  it  is  otherwise.  He  has  not  only  affe6lion 
from  natural  love,  but  also  affection  from  spiritual  love,  and  af- 
fection from  celestial  love.  For  the  human  mind  is  of  three 
degrees,  as  sh:)vn  in  Part  Third  of  the  work  on  The  Divine 
Love  and  the  Divine  Wisdom.  Consequently  a  man  can  be 
raised  up  from  natural  knowledge  into  spiritual  understanding 
and  from  that  into  celestial  wisdom  ;  and  from  these  two,  un- 
derstanding and  wisdom,  he  can  look  to  the  Lord,  and  thus  be 
conjoined  with  Him,  whereby  he  lives  forever.  But  this  exalt- 
ation in  respect  to  affection  would  not  be  possible  unless  man 
had  from  rationality  an  ability  to  raise  the  understanding,  and 
from  liberty  an  ability  to  will  this.  [2.]  By  means  of  these  two 
faculties  man  has  the  ability  to  reflect  within  himself  upon  those 
things  that  he  perceives  outside  of  himself  by  means  of  the 
bodily  senses.  He  also  has  the  ability  to  think  above  about 
what  he  is  thinking  below.  For  one  can  say :  This  I  have 
thought  and  this  I  now  think ;  also  :  This  I  have  willed  and  this 
I  now  will ;  or  again  :  This  I  understand  to  be  true,  this  I  love 
because  it  is  such  ;  and  so  on.  From  this  it  is  clear  that  man 
thinks  above  thought,  seeing  it  as  if  beneath  him.  This  ability 
man  has  from  rationality  and  from  liberty,  from  rationality  this 
capacity  for  higher  thought,  from  liberty  the  capacity  to  will 
from  afifedtion  to  so  think.  For  without  the  liberty  so  to  think 
he  would  not  have  the  will,  and  consequently  not  the  thought. 
[3.]  For  this  reason  those  that  have  no  wish  to  understand  any 
thing  except  what  pertains  to  the  world  and  its  nature,  and  no 
wish  to  understand  what  moral  and  spiritual  good  and  truth 
are,  cannot  be  raised  from  knowledge  into  understanding,  still 
less  into  wisdom ;  for  they  have  closed  up  these  capacities, 
and  therefore,  make  themselves  to  be  men  no  further  than  hav- 


48  ANGELIC   WISDOM 

ing  an  ability  to  understand,  if  they  will,  and  an  ability  to  so 
will,  from  the  rationality  and  liberty  implanted  in  them.  From 
these  two  faculties  man  is  able  to  think,  and  to  speak  from 
thought ;  in  all  other  things  men  are  not  men  but  beasts ;  and 
some,  from  the  abuse  of  these  faculties  are  worse  than  beasts. 

76.  From  an  unobscured  rationality  any  one  can  see  or 
comprehend  that  it  is  only  from  an  appearance  that  it  is  his  that 
man  can  be  in  any  affection  for  knowing,  or  in  any  affection  for 
understanding.  For  every  enjoyment  and  pleasure,  and  there- 
fore every  thing  of  the  will,  is  from  affection,  which  belongs  to 
love.  Who  can  wish  to  know  any  thing  or  to  understand  any 
thing,  unless  he  has  some  pleasure  from  affe6lion?  And  who 
can  possess  this  pleasure  of  affection  unless  that  which  moves  the 
affeciiion  appears  to  be  his  ?  If  nothing  were  his,  but  everything 
another's,  in  other  words,  if  any  one  from  his  own  affecflions 
should  pour  something  into  the  mind  of  another  who  had  no 
affection  for  knowing  and  understanding  as  if  from  himself,  would 
the  other  receive  it,  or  even  possess  the  ability  to  receive  it? 
Would  he  not  be  like  what  is  called  a  dullard  and  a  stock? 
[2.]  From  this  it  is  clearly  evident  that  although  every  thing  that 
man  perceives,  and  thinks  and  knows  therefrom,  and  wills  and 
does  in  accord  with  the  perception,  flows  into  him,  nevertheless  it 
is  made  by  the  Lord's  Divine  providence  to  appear  to  be  man's  ; 
for  otherwise,  as  has  been  said,  the  man  could  receive  nothing, 
and  therefore  he  could  be  endowed  with  no  understanding  or 
wisdom.  It  is  acknowledged  that  every  thing  good  and  true  is 
the  Lord's  and  not  man's,  and  yet  that  it  appears  to  man  to  be 
his  ;  and  because  every  thing  good  and  true  so  appears,  all  things 
of  the  church  and  of  heaven,  consequently  all  things  of  love  and 
wisdom,  and  of  charity  and  faith,  so  appear,  and  yet  nothing  of 
these  is  man's.  Unless  it  is  made  to  appear  to  man  that  he  per- 
ceives these  things  as  if  from  himself,  he  has  no  ability  to  re- 
ceive them  from  the  Lord.  From  all  this  the  truth  of  the 
matter  can  be  seen,  namely,  that  whatever  one  does  from  free- 
dom, whether  it  be  of  reason  or  not,  provided  it  is  in  accord- 
ance with  his  reason,  appears  to  him  to  be  his. 

77.  With  his  faculty  called  rationality  who  is  not  able  to 
understand  that  this  or  that  good  is  useful  to  society,  and  that 
this  or  that  evil  is  harmful  to  it ;  for  example,  that  justice,  sincer- 
ity, and  the  chastity  of  marriage,  are  useful  to  society,  and  that 
injustice,  insincerity,  and  adulterous  relations  with  the  wives  of 
others,  are  harmful  to  it ;  consequently,  that  these  evils  in  them- 
selves are  injuries,  and  that  the  goods  in  themselves  are  bene- 


CON'CERNIXG    THE    DIVIXE    PROVIDENCE. — N.   jS.  49 

fits  ?  Wlio  therefore  is  not  able,  if  he  wA\,  to  make  tliese  dis- 
tinclions  matters  of  reason  ?  He  has  rationahty,  and  he  has  Hb- 
erty  ;  and  so  far  as  he.  for  these  reasons,  shuns  these  evils  in 
himself,  are  his  rationality  and  liberty  uncovered  and  made 
manifest,  and  so  far  do  they  regulate,  and  give  perception  and 
ability ;  and  so  far  as  this  is  done  man  looks  to  these  goods  as 
a  friend  looks  to  his  friends.  [2.]  From  all  this  man  is  able 
afterwards  from  his  faculty  which  is  called  rationality  to  draw 
conclusions  about  such  goods  as  are  useful  to  society  in  the  spir- 
itual world,  and  about  the  evils  that  are  harmful  there,  if  in  place 
of  evils  he  understands  sins,  and  in  place  of  goods  works  of  char- 
ity. This  a  man  is  able,  if  he  will,  to  make  a  matter  of  his  rea- 
son, since  he  has  rationality  and  liberty.  And  so  far  as  he  shuns 
these  evils  as  sins,  are  his  rationality  and  liberty  uncovered  and 
made  manifest,  and  so  far  they  regulate  and  give  perception  and 
ability  ;  and  so  far  as  this  is  done,  he  looks  to  the  goods  of  char- 
ity as  neighbor  looks  to  neighbor,  from  mutual  love.  [3.1  Since, 
then,  it  is  the  Lord's  will,  for  the  sake  of  reception  and  conjunc- 
tion, that  whatever  a  man  does  freely  in  accordance  with  reason 
should  appear  to  him  to  be  his,  and  this  is  in  accordance  with 
reason  itself,  it  follows  that  man  is  able  from  his  reason  to  will 
this  on  the  ground  that  it  constitutes  his  eternal  happiness  ;  and 
by  the  Lord's  Divine  power,  when  it  is  invoked,  is  able  to  do  it. 
78.  (iii.)  Whatever  a  man  does  from  freedom  in  accordance 
with  his  thought  is  appropriated  to  him  as  his,  and  remains. — 
This  is  because  man's  own  iproprium)  and  his  freedom  make  one. 
Man's  own  belongs  to  his  life  ;  and  what  a  man  does  from  his 
life  he  does  from  freedom.  Again,  man's  own  belongs  to  his  love, 
for  every  one's  life  is  his  love ;  and  what  a  man  does  from  his 
life's  love  he  does  from  freedom.  From  his  freedom  man  acts  in 
accordance  with  his  thought,  for  the  reason  that  whatever  be- 
longs to  one's  life  or  love  becomes  a  subject  of  thought  and  is 
confirmed  by  his  thought ;  and  when  it  has  been  confirmed  he 
does  it  from  freedom  in  accordance  with  his  thought.  [2.]  For 
whatever  a  man  does,  he  does  from  the  will  by  means  of  the  un- 
derstanding ;  and  freedom  belongs  to  the  will,  and  thought  to  the 
understanding.  Moreover,  from  freedom  man  is  able  to  acl  con- 
trary to  reason,  also  to  a(5l  in  accordance  with  reason  and  not 
from  freedom ;  but  what  is  so  done  is  not  appropriated  to  the 
man  ;  it  belongs  merely  to  his  lips  and  body,  not  to  his  spirit 
and  heart.  But  whatever  is  from  his  spirit  and  heart,  when  it 
comes  to  be  also  of  the  lips  and  body,  is  appropriated  to  him. 
That  this  is  so  could  be  shown  by  many  illustrations  ;  but  this 
is  not  the  place  for   them.     [3.1    To  be  appropriated  to    man 


50  ANGELIC    WISDOM 

means  to  enter  into  his  life,  and  to  become  a  part  of  his  hfe,  con- 
sequently to  become  his  own.  Yet  there  is  nothing,  as  will  be 
shown  in  what  follows,  that  is  man's  own,  it  merely  seems  to  him 
as  if  it  were.  Here  it  needs  only  to  be  said  that  every  good 
that  a  man  does  from  freedom  in  accordance  with  reason  is  ap- 
propriated to  him  as  his,  because  in  the  thinking,  the  willing, 
the  speaking,  and  the  doing,  it  appears  to  him  to  be  his ;  never- 
theless, the  good  is  not  man's  but  the  Lord's  in  man  (as  may  be 
seen  above,  n.  76).  How  evil  is  appropriated  to  man  will  be  seen 
in  the  proper  place. 

79.  It  is  also  said  that  whatever  one  does  from  freedom  in 
accordance  with  his  thought  remains,  since  nothing  that  a  man 
has  appropriated  to  himself  can  be  eradicated  ;  for  it  has  come 
to  be  of  his  love  and  at  the  same  time  of  his  reason,  or  of  his 
will  and  at  the  same  time  of  his  understanding,  and  consequently 
of  his  life.  It  can  be  removed,  but  it  cannot  be  eliminated  ; 
and  when  removed  it  is  as  it  were  transferred  from  the  centre 
to  the  circumference,  and  there  it  stays.  This  is  what  is  meant 
by  its  remaining.  [2.]  For  instance,  if  a  man  in  his  boyhood 
and  youth  has  appropriated  to  himself  a  certain  evil  by  doing 
it  from  the  enjoyment  of  his  love,  like  fraud  or  blasphemy  or 
revenge  or  fornication,  as  these  things  have  been  done  from 
freedom  in  accordance  with  his  thought,  he  has  appropriated 
them  to  himself;  but  if  he  afterwards  repents  of  them,  shuns 
them,  and  looks  upon  them  as  sins  that  must  be  hated,  and 
thus  refrains  from  them  from  freedom  in  accordance  with  reason, 
then  the  good  things  to  which  those  evils  are  opposed  are  ap- 
propriated to  him.  These  goods  then  constitute  the  centre  and 
remove  the  evils  toward  the  circumferences  further  and  fur- 
ther, to  the  extent  that  he  loathes  and  turns  away  from  them. 
Nevertheless,  they  cannot  be  so  cast  out  as  to  be  said  to  be  ex- 
tirpated, although  by  such  removal  they  may  appear  to  be 
extirpated,  which  is  effected  by  man's  being  withheld  from  evils 
and  held  in  goods  by  the  Lord.  This  is  true  both  of  all  man's 
inherited  evil  and  of  all  his  actual  evil.  [3.]  Moreover,  I  have 
seen  this  proved  by  experience  with  some  in  heaven  who  thought 
themselves  to  be  free  from  all  evil,  because  they  were  held  in 
good  by  the  Lord.  But  lest  these  should  believe  the  good  in 
which  they  were  to  be  their  own,  they  were  let  down  from 
heaven  and  again  let  into  their  evils,  until  they  acknowledged 
that  from  themselves  they  were  in  evils,  and  were  in  goods  only 
from  the  Lord.  After  this  acknowledgment  they  were  led  back 
into  heaven.     [4.]     Let  it  be  understood,  therefore,  that    these 


CONCERNIXG    THE    DIVINE    PROVIDENXE. — N.  Si.  5I 

goods  are  appropriated  to  man  only  in  the  sense  that  they  are 
ahvays  the  Lord's  in  man  ;  and  that  so  far  as  man  acknowledges 
this  the  Lord  grants  that  tiie  good  may  appear  to  man  to  be  his, 
that  i-s,  that  it  may  appear  to  man  tiiat  he  loves  the  neighbor  or 
has  charity  as  if  it  were  from  himself,  that  he  believes  or  has  faith 
as  if  it  were  from  himself,  that  he  does  good  and  understands  truths 
and  thus  is  wise  as  if  it  were  from  himself  From  all  this  any  one 
who  is  enlightened  can  see  the  nature  and  strength  of  the  ap- 
pearance in  which  the  Lord  wills  man  to  be ;  and  this  the  Lord 
wills  for  the  sake  of  man's  salvation  ;  lor  without  this  appearance 
no  one  could  be  saved.  On  this  subject  see  what  has  been 
shown  above  (n.  42-45). 

80.  Nothing  that  a  man  merely  thinks,  nor  even  that  which 
he  thinks  to  will,  is  appropriated  to  him,  unless  at  the  same  time 
he  so  far  wills  it  as  to  do  it  if  opportunity  offers.  This  is  because 
when  man  so  does  anything  he  does  it  from  the  will  through  the 
understanding,  or  from  the  affection  of  the  will  through  the 
thought  of  the  understanding  ;  but  so  long  as  it  is  a  matter  of 
thought  alone  it  cannot  be  appropriated,  because  the  under- 
standing does  not  then  conjoin  itself  with  the  will,  or  the  thought 
of  the  understanding  with  the  affe6i:ion  of  the  will,  but  the  will 
with  its  affection  conjoins  itself  with  the  understanding  and  its 
thought,  as  has  been  shown  in  many  places  in  Part  Fifth  of  the 
work  on  The  Divine  Love  and  the  Divine  Wisdom.  This  is 
meant  by  the  words  of  the  Lord  : 

"  Not  that  which  entereth  into  the  mouth  maketh  the  man  unclean ;  but 
that  which  goeth  out  of  the  heart  through  the  mouth,  this  maketh 
the  man  unclean  "  (Matt.  xv.  11  ;  also  17,  18,  ly). 

In  the  spiritual  sense  "the  mouth"  means  thought,  because 
thought  speaks  by  means  of  the  mouth  ;  while  "the  heart"  means 
in  that  sense,  affection  which  belongs  to  the  love.  When  a  man 
thinks  and  speaks  from  that  affection  he  makes  himself  unclean. 
Again  in  Liike  (vi.  45)  "the  heart"  signifies  affe6tion  which 
pertains  to  the  love  or  will,  and  "the  mouth"  signifies  thought 
which  pertains  to  the  understanding. 

81.  Again,  such  evils  as  a  man  believes  to  be  allowable,  even 
though  he  does  not  do  them,  are  appropriated  to  him  ;  since 
whatever  is  made  allowable  in  the  thought  comes  from  the  will, 
for  there  is  then  consent.  When,  therefore,  a  man  believes  any 
evil  to  be  allowable,  he  releases  it  from  internal  restraint ;  and  is 
withheld  from  doing  it  only  by  external  restraints,  which  are 
fears.     And   because  his  spirit  then   favors  that  evil,  whenever 


52  ANGELIC    WISDOM 

external  restraints  are  removed  he  does  it  as  allowable,  and  in 
the  mean  time  continually  does  it  in  his  spirit.  But  respeding 
this,  see  the  Doclriyie  of  Life  for  the  New  Jerusalem  (n.  108-1 13). 

82.  (iv.)  It  is  by  7>iea)is  of  these  two  faculties  that  7nan  is 
reformed  and  regenerated  by  the  Lord ;  and  without  them  he  can- 
7iot  be  reformed  and  regenerated.  — The  Lord  teaches  that 

Except  a  man  be  born  again  he  cannot  see  the  kingdom  of  God  {John 
iii-  3.  5,  7). 

But  very  few  have  known  what  it  is  to  be  born  again  or  regen- 
erated, for  the  reason  that  it  has  not  been  known  what  love  and 
charity  are,  nor,  therefore,  what  faith  is ;  for  if  one  does  not 
know  what  love  and  charity  are,  he  cannot  know  what  faith  is, 
since  charity  and  faith  make  one,  like  good  and  truth,  and  like 
affection  which  belongs  to  the  will  and  thought  which  belongs 
to  the  understanding.  Respecting  this  union,  see  the  work  on 
The  Divine  Love  and  the  Divine  Wisdom  (n.  427-431);  also 
The  Do6lrine  of  the  Neiv  Jerusalem  (n.  13-24)  ;  and  above  (n. 
3-20). 

83.  No  one  can  come  into  the  kingdom  of  God  unless  he 
has  been  born  again,  for  the  reason  that  man  by  inheritance 
from  his  parents  is  born  into  evils  of  every  kind,  but  with  an 
ability  to  become  spiritual  by  the  removal  of  those  evils  ;  and 
unless  he  becomes  spiritual  he  cannot  come  into  heaven.  From 
being  natural  to  become  spiritual  is  to  be  born  again  or  regen- 
erated. But  to  understand  how  man  is  regenerated  these  three 
things  must  be  considered  :  what  his  first  state  is,  which  is  a 
state  of  damnation ;  what  his  second  state  is,  which  is  a  state  ot 
reformation,  and  what  his  third  state  is,  which  is  a  state  of 
regeneration.  [2.]  Man' s  first  state,  which  is  a  state  of  damna- 
tion, every  one  has  by  inheritance  from  his  parents  ;  for  man  is 
thereby  born  into  the  love  of  self  and  love  of  the  world,  and 
from  these  as  fountains,  into  evils  of  every  kind.  It  is  by  the 
enjoyments  of  these  loves  that  he  is  led  ;  and  these  enjoyments 
cause  him  not  to  know  that  he  is  in  evils  ;  for  no  enjoyment  of 
a  love  is  felt  otherwise  than  as  a  good ;  consequently  unless  a 
man  is  regenerated  he  knows  no  otherwise  than  that  to  love 
himself  and  the  world  above  all  things  is  goodness  itself;  and  to 
rule  over  all,  and  to  possess  the  wealth  of  all,  is  the  highest 
good.  Moreover,  this  is  the  source  of  all  evil ;  for  a  man  then 
from  love  looks  to  no  one  but  himself;  or  if  from  love  he  looks 
to  another,  it  is  as  a  devil  looks  to  a  devil,  or  a  thief  to  a  thief, 
when  they  acl  together.     [3.1    Those  who,  from  the  enjoyment 


CONCERNING    THE    DIVINE    PROVIDENCE. — N.   S3.  53 

of  these  loves  conlirm  in  themselves  these  loves  and  the  evils 
flowing  from  them,  remain  natural  and  become  corporeal-sens- 
ual, and  in  their  own  thought,  which  is  the  thought  of  their 
spirit,  are  insane.  Nevertheless,  while  they  remain  in  the  world 
they  are  able  to  speak  and  act  rationally  and  wisely,  because 
they  are  men,  and  in  consequence  possess  rationality  and  liberty  ; 
but  even  this  they  do  from  love  of  self  and  the  world.  After 
death,  when  they  become  spirits,  they  are  incapable  of  any  other 
enjoyment  than  that  which  they  had  in  spirit  while  in  the  world ; 
and  that  enjoyment  is  the  enjoyment  of  infernal  love,  which  is 
then  turned  into  what  is  undelightful,  painful,  and  terrible  ;  and 
this  is  what  is  meant  in  the  Word  by  torment  and  hell-fire.  All 
this  makes  clear  that  man's  first  state  is  a  state  of  damnation, 
and  that  those  are  in  it  who  do  not  permit  themselves  to  be  re- 
generated. [4.]  Man's  second  state,  which  is  the  state  of  reform- 
atidn,  is  that  in  which  he  begins  to  think  about  heaven  with 
reference  to  the  joy  of  heaven,  and  from  this  about  God,  who  is 
to  him  the  source  of  heavenly  joy.  But  at  first  this  thought 
springs  from  the  enjoyment  of  love  of  self,  which  enjoyment  is 
to  him  heavenly  joy.  And  as  long  as  he  is  ruled  by  the  enjoy- 
ment of  that  love,  together  with  the  enjoyments  of  the  evils  that 
flow  from  it,  he  must  needs  think  that  he  draws  near  to  heaven 
by  pouring  out  prayers,  listening  to  preachings,  going  to  the 
Holy  Supper,  giving  to  the  poor,  helping  the  needy,  spending 
money  on  churches,  contributing  to  hospitals,  and  so  on.  A 
man  in  this  state  knows  no  otherwise  than  that  he  is  saved  by 
mere  thought  about  those  things  that  religion  teaches,  and  that 
this  is  either  what  is  called  faith,  or  what  is  called  faith  and 
charity.  He  has  no  other  idea  than  that  he  is  saved  by  so 
thinking,  because  he  gives  no  thought  to  the  evils  that  he  finds 
enjoyment  in,  and  as  long  as  their  enjoyments  remain  the  evils 
remain.  The  enjoyments  of  evil  are  from  lust  for  them  that  con- 
tinually inspires  them,  and  when  no  fear  prevents,  brings  them 
forth.  [5.]  So  long  as  evils  continue  in  the  lusts  of  their  love, 
and  the  consequent  enjoyments,  there  is  no  faith,  charity,  piety 
or  worship  except  in  mere  externals,  which  to  the  world  seem 
real,  and  yet  are  not.  These  may  be  compared  to  water  issu- 
ing from  an  impure  fountain,  which  no  one  can  drink.  Man  con- 
tinues in  the  first  state  as  long  as  he  thinks  from  religion  about 
heaven  and  about  God,  and  yet  gives  no  thought  to  evils  as  sins  ; 
and  he  comes  into  the  second  state,  or  the  state  of  reformation, 
when  he  begins  to  think  that  there  is  such  a  thing  as  sin  ;  and 
still  more  when  he  thinks  that  this  or  that  is  a  sin,  and  when  he 


54  AXGELIC    WISDOM 

examines  it  in  himself  to  some  extent,  and  refrains  from  willing  it. 
[6.]  Man^s  third  state,  which  is  a  state  of  regeneration,  takes 
up  and  continues  the  former  state.  It  begins  when  man  refrains 
from  evils  as  sins,  and  it  progresses  as  he  shuns  them,  and 
is  perfe6led  as  he  fights  against  them  ;  and  as  he  from  the  Lord 
conquers  them  he  is  regenerated.  With  one  who  is  regenerated 
the  order  of  life  is  reversed  ;  from  being  natural  he  becomes  spir- 
itual ;  for  when  the  natural  is  separated  from  the  spiritual  it  is 
contrary  to  order,  while  the  spiritual  is  in  harmony  with  order. 
Consequently  the  regenerate  man  acts  from  charity ;  and  what- 
ever belongs  to  his  charity  he  makes  to  be  of  his  faith  also.  Yet 
he  become?  spiritual  only  so  far  as  he  is  in  truths ;  for  man  is  re- 
generated only  by  means  of  truths  and  a  life  in  accordance  with 
them  ;  for  by  means  of  truths  he  knows  what  life  is,  and  by 
means  of  the  life  he  does  the  truths,  and  thus  he  conjoins  good 
and  truth,  which  is  the  spiritual  marriage  in  which  heaven  is. 

85.  By  means  of  these  two  faculties,  called  rationality  and 
liberty,  man  is  reformed  and  regenerated,  and  without  them  he 
cannot  be  reformed  and  regenerated,  for  it  is  by  means  of  ra- 
tionality that  he  is  able  to  understand  and  know  what  is  evil  and 
what  is  good,  and  thus  what  is  false  and  what  is  true  ;  and  it  is 
by  means  of  liberty  that  he  is  able  to  will  what  he  understands 
and  knows.  But  so  long  as  enjoyment  from  the  love  of  evil 
rules  he  is  not  able  to  will  freely  what  is  good  and  true  and  to 
make  these  to  be  of  his  reason,  and  cannot  therefore  appropri- 
ate them  to  himself  For,  as  shown  above,  it  is  that  which  a 
man  does  from  freedom  in  accordance  with  reason  that  is  appro- 
priated to  him  as  his  ;  and  unless  good  and  truth  are  appropriated 
as  his,  man  is  not  reformed  and  regenerated.  Again,  man  does 
not  a6l  from  an  enjoyment  of  the  love  of  good  and  truth  until 
the  enjoyment  from  the  love  of  evil  and  falsity  has  been  re- 
moved ;  for  two  kinds  of  enjoyment  from  love  that  are  oppo- 
sites  are  not  possible  at  the  same  time.  A6ling  from  an  enjoy- 
ment of  love  is  adling  from  freedom  ;  and  since  reason  favors 
the  love,  this  is  also  a6ling  in  accordance  with  reason. 

86.  As  the  evil  man  as  well  as  the  good  man  has  rational- 
ity and  liberty,  so  the  evil  man  as  well  as  the  good  man  is  able 
to  understand  truth  and  do  good  ;  but  while  the  good  man  is 
able  to  do  this  from  freedom  in  accordance  with  reason,  the  evil 
man  is  not ;  because  the  evil  man  is  in  the  enjoyment  of  the 
love  of  evil,  while  the  good  man  is  in  the  enjoyment  of  the  love 
of  good.  Consequently  the  truth  that  the  evil  man  understands 
and  the  good  that  he  does  are  not  appropriated  to  him,  while 
to  the  good  man  good  and  truth  are  appropriated,  and  without 
appropriation  as  one's  own,  there  is  no  reformation  nor  regener- 


CONCERXIXG    THE    DIVINE    PRO\'IDENXE. — X.   8S.  55 

ation.  For  in  the  wicked,  evils  with  falsities  are  as  it  were  in  the 
centre,  while  goods  with  truths  are  in  the  circumferences ;  but  in 
the  good,  goods  with  truths  are  in  the  centre  and  evils  with  fals- 
ities are  in  the  circumferences ;  and  in  both  cases  that  which  is  at 
the  centre  flows  out  even  to  the  circumferences,  as  heat  from  a 
central  tire,  or  as  cold  from  a  central  frigidity.  Thus  in  the  evil 
the  goods  in  the  circumferences  are  defiled  by  the  evils  at  the 
centre ;  while  in  the  good,  the  evils  in  the  circumferences  are 
moderated  by  the  goods  at  the  centre.  This  is  why  evils  do  not 
damn  the  regenerate  man,  and  goods  do  not  sa\^e  the  unregen- 
erate  man. 

87*  (v.)  By  means  of  these  two  faculties  man  can  be  so  far 
reformed  and  regenerated  as  he  can  be  led  by  means  of  them  to 
acknowledge  that  every  thing  good  and  true  that  he  thinks  and 
does  is  from  the  Lord,  and  not  from  him,self. — It  has  been  told 
just  above  what  reformation  is  and  what  regeneration  is,  also  that 
man  is  reformed  and  regenerated  by  means  of  the  two  faculties, 
rationality  and  liberty  ;  and  since  it  is  by  means  of  these  that  this 
is  done,  something  further  shall  be  said  about  them.  It  is  from 
rationality  that  man  has  the  ability  to  understand,  and  from  lib- 
erty that  he  has  the  ability  to  will,  in  both  cases  as  if  it  were  done 
from  himself.  Nevertheless,  none  but  a  regenerate  man  has  the 
ability  to  will  good  from  freedom,  and  thus  do  it  in  accordance 
with  reason.  An  evil  man  is  able  from  freedom  to  will  evil  only, 
and  to  do  evil  in  accordance  with  the  thought  that  he  makes  by 
confirmations  to  appear  rational.  For  evil  can  be  confirmed  as 
easily  as  good ;  although  evil  is  confirmed  by  means  of  fallacies 
and  appearances,  which  become  falsities  when  they  are  confirmed  ; 
and  when  any  thing  has  been  confirmed  it  appears  to  be  brought 
into  harmony  with  the  reason. 

88.  Every  one  who  has  any  thought  from  interior  under- 
standing can  see  that  the  power  to  will  and  the  power  to  under- 
stand are  not  from  man,  but  are  from  Him  who  possesses  Power 
itself,  that  is.  Power  in  its  essence.  Consider  what  this  source  of 
power  is.  Is  it  not  from  Him  who  has  it  in  its  very  potency,  that 
is,  who  has  it  in  Himself,  and  thus  from  Himself?  Power  in 
itself,  therefore,  is  Divine.  Every  power  must  have  a  supply  that 
must  be  imparted  to  it,  and  thus  a  determination  from  what  is 
more  internal  or  higher  than  itself.  The  eye  has  no  power  to 
see  from  itself,  nor  has  the  ear  power  to  hear  from  itself,  nor  the 
mouth  to  speak  from  itself,  nor  the  hand  to  a6l  from  itself:  the 
supply  and  consequent  determination  must  be  from  the  mind. 
Nor  has  the  mind  from  itself  the  power  to  think  and  to  will  one 
thing  or  another  apart  from  something  more  internal  or  higher 
that  determines  the  mind  to  it.     It  is  the  same  with  the  power  to 


56  ANGELIC    WISDOM 

understand  and  the  power  to  will ;  these  can  come  only  from 
Him  who  has  in  Himself  the  power  to  will  and  the  power  to 
understand.  [2.]  All  this  makes  clear  that  these  two  faculties 
called  rationality  and  liberty  are  from  the  Lord  and  not  from 
man  ;  and  as  they  are  from  the  Lord,  it  follows  that  man  wills 
and  understands  nothing  whatever  from  himself,  but  only  as  if 
it  were  from  himself  Any  one  can  be  convinced  that  this  is 
true  who  knows  and  believes  that  the  volition  of  every  good  and 
the  understanding  of  every  truth  are  not  from  man  but  from  the 
Lord.     The  Word  teaches  in  John  (iii.  27  ;  xv.  5)  that 

A  man  can  receive  nothing  from  himself,  and  can  do  nothing  from  him- 
self. 

89.  Since,  then,  all  willing  is  from  love  and  all  understand- 
ing is  from  wisdom,  it  follows  that  the  power  to  will  must  be 
from  the  Divine  love,  and  the  power  to  understand  from  the 
Divine  wisdom,  and  thus  both  must  be  from  the  Lord,  who  is 
Divine  love  itself  and  Divine  wisdom  itself;  and  from  this  it  fol- 
lows that  to  acl  from  freedom  in  accordance  with  reason  can  be 
from  no  other  source.  And  as  freedom,  like  love,  is  inseparable 
from  willing,  so  all  action  is  in  accordance  with  reason.  But 
there  is  in  man  an  interior  and  an  exterior  willing ;  and  he  can 
acl:  in  accordance  with  the  exterior  and  not  at  the  same  time  in 
accordance  with  the  interior,  as  the  hypocrite  or  the  flatterer 
does  ;  and  yet  such  exterior  willing  is  from  freedom,  since  it  is 
from  a  love  of  appearing  something  else  than  what  one  is,  or  it 
is  from  a  love  of  some  evil  that  one  has  in  mind  from  a  love  of 
the  interior  will.  And  yet,  as  just  said,  an  evil  man  is  unable  to 
do  any  thing  from  freedom  in  accordance  with  his  reason  except 
what  is  evil.  From  freedom  in  accordance  with  reason  he  has 
no  abiHty  to  do  good.  He  can  do  good,  to  be  sure,  but  not 
from  that  interior  freedom  w-hich  is  his  own  freedom,  the  free- 
dom from  which  his  exterior  freedom  takes  its  quality  of  not  be- 
ing good. 

90.  It  is  said  that  man  can  be  so  far  reformed  and  regen- 
erated as  he  can  be  led  by  means  of  these  two  faculties  to  ac- 
knowledge that  every  thing  good  and  true  that  he  thinks  and 

.  does  is  from  the  Lord  and  not  from  himself  It  is  only  by  means 
of  these  two  faculties,  that  man  can  acknowledge  this,  because 
these  faculties  are  from  the  Lord  and  are  the  Lord's  in  man,  as 
is  clear  from  what  has  already  been  said.  It  therefore  follows 
that  man  can  make  this  acknowledgment  from  the  Lord,  but 
not  from  himself,  nevertheless  he  can  do  it  as  if  it  were  done 
from  himself;  this  the  Lord  gives  to  everyone.  He  may  believe 
it  to  be  from  himself  and  yet  when  he  is  wise  he  will  acknow- 


CONCERNING    THE    DIVINE    PROVIDENCE. — N.   92.  57 

ledge  that  it  is  not  from  himself.  Otherwise  the  truth  that  one 
thinks  and  the  good  that  he  does  are  not  truth  and  good  in 
themselves,  for  man  is  in  them  and  not  the  Lord  ;  and  the  good 
that  has  man  in  it.  provided  it  has  salvation  as  its  end,  is  a  merit- 
orious good  ;  bit  the  good  that  has  the  Lord  in  it  is  not  merit- 
orious. 

91.  But  very  lew  are  able  to  apprehend  intelligently  that 
acknowledgment  of  the  Lord,  and  an  acknowledgment  that  all 
that  is  good  and  true  is  from  the  Lord,  are  what  cause  a  man  to 
be  reformed  and  regenerated.  For  it  may  be  asked.  What  does 
that  acknowledgment  do,  since  the  Lord  is  omnipotent  and 
wills  to  save  all?  And  is  He  not  able  and  willing  to  do  this, 
provided  He  is  moved  to  mercy?  But  such  thought  is  not 
from  the  Lord  ;  nor  is  it  from  any  interior  sight  of  the  under- 
standing, that  is,  from  any  enlightenment.  Therefore  what  this 
acknowledgment  elTe<5ls  shall  be  briefly  stated.  [2.]  In  the  spir- 
itual world,  where  spaces  are  nothing  but  appearances,  presence 
is  caused  by  wisdom  and  conjun6lion  by  love ;  and  vice  versa. 
There  can  be  an  acknowledgment  of  the  Lord  from  wisdom,  and 
there  can  be  an  acknowledgment  of  the  Lord  from  love.  Ac- 
knowledgment of  the  Lord  from  wisdom,  which  regarded  in  itself 
is  nothing  but  knowledge,  is  effected  by  do6lrine  ;  while  acknow- 
ledgment of  the  Lord  from  love  is  effected  by  a  life  in  accord- 
ance with  dotlrine.  This  produces  conjunction,  the  other  pres- 
ence. And  for  this  reason  those  that  rejecl  doctrine  concerning 
the  Lord  remove  themselves  from  Him  ;  and  as  such  also  reje6l 
life,  they  separate  themselves  from  Him  ;  while  those  that  rejedl 
life  and  not  doclrine  are  present,  although  separated.  They  are 
like  those  that  talk  with  one  another  as  friends,  but  have  no  love 
for  one  another.  Or  they  are  like  two  persons,  one  of  whom 
speaks  to  the  other  as  a  friend,  and  yet  hates  him  as  an  enemy. 
[3.]  That  this  is  true  is  acknowledged  in  the  common  belief  that 
he  who  teaches  well  and  lives  well  is  saved,  but  he  who  teaches 
well  and  lives  wickedly  is  not  saved ;  also  that  he  who  does  not 
acknowledge  God  cannot  be  saved.  All  this  makes  clear  what  that 
religion  is  that  merely  thinks  about  the  Lord  from  faith,  as  it  is 
called,  but  does  not  do  any  thing  from  charity.    So  the  Lord  says, 

"  Why  call  ye  Me  Lord,  Lord,  and  do  not  the  things  that  I  say?  Every 
one  that  cometh  to  Me  and  heareth  My  sayings  and  doeth  them, .  . 
is  like  a  man  building  a  house, ....  and  laid  a  foundation  upon  the 

rock But  he  that  heareth  and  doeth  not,  is  like  a  man  that 

built  a  house  upon  the  earth  without  a  foundation  "  {Luke  vi.  46-49). 

92.  (vi.)  By  means  of  these  two  faculties  the  conjunclion 
of  the  Lord  with  man  and  the  reciprocal  conjunclion  of  man  with 
the  Lord  are  effected. — Conjunction  with  the  \,o\-i\  and  regener- 


58  ANGELIC    WISDOM 

ation  are  the  same,  for  so  far  as  any  one  is  conjoined  with  the 
Lord  he  is  regenerated.  Therefore  all  that  has  been  said  above 
of  regeneration  may  be  said  of  conjundlion  ;  and  what  is  here  said 
of  conjunction  may  be  said  of  regeneration.  That  there  is  a  con- 
junction of  the  Lord  with  man,  and  a  reciprocal  conjunction  of 
man  with  the  Lord,  He  Himself  teaches  in  yohn  : 

"  Abide  in  Me  and  I  in  you He  that  abideth  in  Me  and  I  in  him,  the 

same  beareth  much  fruit"  (xv.  4,  5). 
"  At  that  day  ye  shall  know  that ....  ye  are  in  Me  and  I  in  you"  (xiv.  20). 

[2.]  Any  one  can  see  from  reason  alone  that  there  is  no  con- 
junclion  of  minds  unless  it  is  reciprocal,  and  that  the  reciproca- 
tion is  what  conjoins.  If  one  loves  another  and  is  not  loved  in 
return,  then  as  the  one  approaches  the  other  withdraws ;  but  if 
he  is  loved  in  return,  then  as  one  approaches  the  other  ap- 
proaches, and  conjunction  takes  place.  Moreover,  love  wills  to  be 
loved ;  this  is  implanted  in  it  ;  and  so  far  as  love  is  loved  in  re- 
turn, it  is  in  itself  and  in  its  enjoyment.  This  makes  clear  that 
when  the  Lord  loves  man  and  is  not  loved  in  return  by  man, 
the  Lord  approaches  and  man  withdraws  ;  thus  the  Lord  con- 
tinually wills  to  draw  near  to  man  and  to  enter  into  him,  and 
man  turns  back  and  goes  away.  This  is  true  of  those  that  are 
in  hell ;  but  with  those  that  are  in  heaven  there  is  a  mutual  con- 
junction. [3.]  Since  the  Lord  wills  conjunction  with  man  in 
order  to  save  him,  He  provides  that  there  shall  be  in  man  some- 
thing reciprocal.  The  reciprocal  in  man  is  this,  that  the  good 
which  he  wills  and  does  from  freedom,  and  the  truth  which,  from 
that  willing,  he  thinks  and  speaks  in  accordance  with  reason, 
appear  to  be  from  himself,  and  this  good  in  his  will  and  this 
truth  in  his  understanding  appear  to  be  his.  To  man  they  even 
appear  to  be  from  himself  and  to  be  his  precisely  as  if  they  were 
his,  with  no  difference  whatever.  Take  notice  whether  any  one 
by  any  sense  perceives  it  to  be  otherwise.  Respe6ling  this  ap- 
pearance as  if  from  oneself,  see  above  (n.  74-77)  ;  and  respect- 
ing appropriation  as  one's  own  (n.  78-81).  The  only  difference  is 
that  man  is  required  to  acknowledge  that  he  does  good  and 
thinks  truth  not  from  himself  but  from  the  Lord,  and  conse- 
quently that  the  good  he  does  and  the  truth  he  thinks  are  not 
his.  To  so  think  from  some  love  in  the  will,  because  such  is  the 
truth,  is  what  causes  conjunction  ;  for  thus  man  looks  to  the 
Lord,  and  the  Lord  looks  on  man. 

93,    The  nature  of  the  difference  between  those  who  believe 
all  good  to  be  from  the  Lord  and  those  who  believe  good  to  be 


CONXERNING    THE    DIVINE    PROVIDENCE. — N.  95.  59 

from  themselves  it  has  been  permitted  me  both  to  hear  and  see  in 
the  spiritual  world.  Those  who  believe  good  to  be  from  the 
Lord  turn  the  face  to  Him,  and  receive  the  enjoyment  and  the 
blessedness  of  good.  But  those  who  believe  good  to  be  from 
themselves  look  to  themselves  and  think  in  themselves  that  they 
are  meritorious.  And  because  they  look  to  themselves  they  are 
able  to  perceive  the  enjoyment  of  their  own  good  only,  which  is 
not  the  enjoyment  of  good  but  the  enjoyment  of  evil.  P'or  what 
is  man's  own  {proprium)  is  evil ;  and  the  enjoyment  of  evil  when 
perceived  as  good  is  hell.  Those  that  have  done  good  and  have 
believed  it  to  be  from  themselves,  if  after  dtath  they  do  not  re- 
ceive the  truth  that  all  good  is  from  the  Lord,  mingle  with  infer- 
nal genii,  and  at  length  come  to  be  one  with  them  ;  while  those 
that  receive  this  truth  are  reformed.  But  none  receive  it  except 
those  who  have  looked  to  God  in  their  life.  Looking  to  God  in 
their  life  is  nothing  else  than  shunning  evils  as  sins. 

94*  The  conjunction  of  the  Lord  with  man  and  the  recipro- 
cal conjunclion  of  man  with  the  Lord  is  effected  by  loving  the 
neighbor  as  oneself  and  loving  the  Lord  above  all  things.  To 
love  the  neighbor  as  oneself  consists  solely  in  not  acting  insin- 
cerely or  unjustly  towards  him,  not  holding  him  in  hatred  or 
burning  wnth  revenge  against  him,  not  reviling  or  defaming  him, 
not  committing  adultery  with  his  wife,  and  not  doing  other  like 
things  against  him.  Who  cannot  see  that  those  who  do  such 
things  do  not  love  the  neighbor  as  themselves?  But  those  who 
do  not  do  such  things  for  the  reason  that  they  are  evils  against 
the  neighbor  and  sins  against  the  Lord,  a6l  sincerely,  justly, 
kindly,  and  faithfully  in  relation  to  the  neighbor  ;  and  as  the  Lord 
does  likewise,  a  reciprocal  conjunftion  is  efife6led.  And  when 
there  is  reciprocal  conjunclion,  whatewr  a  man  does  to  the  neigh- 
bor he  does  from  the  Lord ;  and  whatever  he  does  from  the 
Lord  is  good.  Then  it  is  not  the  person  but  the  good  in  the 
person  that  is  the  neighbor  to  him.  To  love  the  Lord  above  all 
things  consists  solely  in  doing  no  evil  to  the  Word  for  the  reason 
that  the  Lord  is  in  the  Word,  or  to  the  holy  things  of  the  church 
for  the  reason  that  the  Lord  is  in  the  holy  things  of  the  church, 
or  to  the  soul  of  any  one,  for  the  reason  that  every  one's  soul  is 
in  the  Lord's  hand.  Those  who  shun  these  evils  as  monstrous 
sins  love  the  Lord  above  all  things.  But  this  none  can  do  except 
those  who  love  the  neighbor  as  themselves,  for  the  two  are  joined 
together. 

95.    Because  there  is  a  conjun<5lion  both  of  the  Lord  with 


6o  ANGELIC   WISDOM 

man  and  of  man  with  the  Lord,  there  are  two  tables  of  the  law, 
one  for  the  Lord  and  the  other  for  man.  So  far  as  man  keeps 
the  law  of  his  table  as  if  from  himself,  so  far  the  Lord  enables  him 
to  keep  the  laws  of  His  table.  But  the  man  who  does  not  keep 
the  laws  of  his  own  table,  all  of  which  refer  to  love  to  the  neigh- 
bor, can  not  keep  the  laws  of  the  Lord's  table,  all  of  which  refer 
to  love  to  the  Lord.  How  can  a  murderer,  a  thief,  an  adulterer 
or  a  false  witness,  love  the  Lord?  Does  not  reason  declare  that 
being-  such  and  loving  God  involves  a  contradidion  ?  Is  not  the 
devil  such?  Can  the  devil  do  other  than  hate  God?  But  when 
a  man  turns  away  from  murder,  adultery,  theft,  and  false  witness 
as  infernal,  then  he  can  love  the  Lord  ;  for  he  then  turns  his  face 
from  the  devil  to  the  Lord ;  and  when  he  turns  his  face  to  the 
Lord  love  and  wisdom  are  given  him.  These  enter  man  by  the 
face,  and  not  by  the  back  of  the  neck.  As  conjundion  with  the 
Lord  is  effected  in  this  way  and  in  no  other  way,  these  two  tables 
are  called  a  covenant ;  and  a  covenant  is  between  two. 

96.  (vii.)  The  Lord  preserves  these  two  faculties  in  man 
unharmed  and  as  sacred  in  the  whole  course  of  his  Divine  pro- 
vidence.— This  is  because  without  these  two  faculties  man  would 
not  possess  understanding  and  will,  and  thus  would  not  be  man  ; 
also  because  without  these  two  faculties  man  could  not  be  con- 
joined with  the  Lord,  and  thus  could  not  be  reformed  and  regen- 
erated ;  also  because  without  these  two  faculties  man  could  not 
have  immortality  and  eternal  life.  That  this  is  so  can  be  seen  in 
part  from  a  knowledge  of  what  liberty  and  rationality  are  (which 
are  the  two  faculties  here  meant),  as  given  in  the  preceding  pages  ; 
but  not  clearly  unless  the  above  propositions  are  presented  to 
view  as  conclusions  ;  these  therefore  must  be  made  clear.  [2.] 
Without  these  two  faculties  ma7i  would  not  possess  will  and  tin- 
derstanding,  and  would  not  be  man. — For  man  has  will  from  no 
other  source  than  being  able  to  will  freely  as  if  from  himself;  and 
to  will  freely  as  if  from  himself  is  from  a  faculty  continually  given 
him  by  the  Lord  that  is  called  liberty.  And  man  has  understand- 
ing from  no  other  source  than  being  able  to  understand  as  if  from 
himself  whether  a  thing  is  in  harmony  with  reason  or  not ;  and 
to  understand  whether  a  thing  is  in  harmony  with  reason  or  not 
is  from  the  other  faculty  continually  given  to  man  by  the  Lord 
that  is  called  rationality.  In  man  these  two  faculties  are  con- 
joined, like  the  will  and  the  understanding  in  this  respecl,  that 
man  has  the  ability  to  understand  because  he  has  the  power 
to  will ;  for  willing  is  not  possible  apart  from  understanding ; 
understanding-    is  its    consort    or    mate,  witohout  which  it  can- 


CONCERNING    THE    DIVINE    PROVIDENCE. — N.  96.  61 

not   exist.      This    is  why   along   with   the  faculty  called   liberty 
the   faculty  called    rationality  is   given  ;    and    why  if  you   take 
away  willing  from  understanding  you  understand  nothing.     [3.] 
Moreover,  in  the  measure  of  your  willing  you  have  the  ability 
to  understand,   provided  the  aids  that  are  called   knowledges 
are  both  present  and  opened,  for  these  are  like  tools  to  the  work- 
man.    It  is  said  that  you  have  the  ability  to  understand  in  the 
measure  of  your  willing,  that  is,  in  the  measure  of  your  love  to 
understand,  for  the  will  and  love  ad  as  one.     This  may  seem  ab- 
surd ;  but  it  seems  so  only  to  those  who  do  not  love  and  there- 
fore do  not  wish  to  understand  ;  and  those  who  do  not  wish  to 
understand  say  that  they  cannot.     But  who  those  are  that  are 
unable  to  understand,  and  who  those  are  that  are  able  to  under- 
stand with  difficulty,  will  be  told  in  a  subsequent  article.     [4.]    No 
proof  is  needed  to  show  that  unless  man  possessed  a  will  from  the 
faculty  that  is  called  liberty,  and  an  understanding  from  the  laculty 
that  is  called  rationality,  he  would  not  be  a  man.     Beasts  do  not 
have  these  faculties.     There  is  an  appearance  that  beasts  are  able 
to  will  and  to  understand,  but  they  are  not.     Natural  affec'fion, 
which  in  itself  is  desire,  with  its  mate,  knowledge,  is  what  alone 
leads  and  moves  beasts  to  do  what  they  do.     There  is,  it  is  true, 
something  of  the  civil  and  moral  in  their  knowledge  ;  but  this 
is  not  above  their  knowledge  because  they  have  no   spiritual 
which  gives  perception  of  the  moral,  and  consequently  have  no 
ability  to  think  analytically  about  it.    They  can,  indeed,  be  taught 
to  do  something  ;  but  this  is  only  something  natural  that  adds  it- 
self to  their  knowledge  and  affection  simultaneously,  and  is  repro- 
duced either  through  the  sight  or  through  the  hearing  ;  but  in  no 
wise  becomes  a  matter  of  thought  still  less  of  reason  in  them.    But 
something  respecting  this  may  be  seen  above  (n.  74).     [5.1   JVif/i- 
out  these  ti^-'o  faculties  man  could  not  be  conjoined  with  the  Lord, 
and  thus  could  not  be  reformed  and  regenerated. — This  has  been 
shown  above.     For  the  Lord  has  His  residence  in  man,  both  in 
the  evil  and  in  the  good,  in  these  two  faculties  ;  and  it  is  by  means 
of  them  that  He  conjoins   Himself  with  every  man.    It  is  from 
this  that  an  evil  man  as  well  as  a  good  man  has  the  ability  to  un- 
derstand, and  in  consequence  has  in  potency  the  will  of  good  and 
the  understanding  of  truth  ;  that  he  does  not  ha\'e  them  aclually 
is  owing  to  the  abuse  of  these  faculties.     That  the  Lord  has  His 
residence  in  every  man  in  these  faculties  is  from  the  inflow  of  His 
will,  in  that  He  wills  to  be  received  by  man  and  to  have  an  abode 
in  him  and  to  give  him  the  happy  things  of  eternal  life.     All  this 
belongs  to  the  Lord's  will,  for  it  belongs  to  His  Divine  love.    It  is 


62  ANGELIC    WISDOM 

this  will  of  the  Lord  that  causes  the  appearance  in  man  that  what 
he  thinks,  speaks,  wills  and  does  is  his  own.  [6.]  That  it  is  the 
inflow  of  the  Lord's  will  that  does  this  can  be  established  by- 
many  things  from  the  spiritual  world.  Sometimes  the  Lord  so 
fills  an  angel  with  His  Divine  that  the  angel  does  not  know  that 
he  is  not  the  Lord.  Thus  were  the  angels  filled  that  were  seen 
by  Abraham,  Hagar,  and  Gideon,  and  therefore  they  called  them- 
selves Jehovah,  of  whom  in  the  Word.  Again,  one  spirit  can  be 
so  filled  by  another  as  not  to  know  but  that  he  is  the  other.  This 
I  have  often  seen.  Furthermore  it  is  known  in  heaven  that  the 
Lord  does  every  thing  by  willing  it,  and  that  whatever  he  wills  is 
done.  All  this  makes  clear  that  it  is  by  means  of  these  two  facul- 
ties that  the  Lord  conjoins  Himself  with  man  and  causes  man  to 
be  reciprocally  conjoined  with  him.  But  how  man  is  reciprocally 
conjoined  by  means  of  these  faculties,  and  how  he  is  consequently 
reformed  and  regenerated  by  means  of  them,  has  been  told  above, 
and  more  will  be  said  about  it  further  on.  [7.]  That  man  with- 
out these  two  faculties  could  7iot  have  immortality  and  eternal 
life,  follows  from  what  has  just  been  said,  that  by  means  of  them 
there  is  conjunction  with  the  Lord,  also  reformation  and  regener- 
ation ;  through  conjun6tion  man  has  immortality  and  through 
reformation  and  regeneration  he  has  eternal  life.  And  as  by 
means  of  these  two  faculties  there  is  a  conjun6lion  of  the  Lord 
with  every  man,  both  the  evil  and  the  good,  as  has  been  said,  so 
every  man  has  immortality.  But  eternal  life,  that  is,  the  life  of 
heaven,  is  given  to  him  in  whom  there  is  a  reciprocal  conjun6lion 
from  inmosts  to  outmosts.  From  all  this  the  reasons  are  evident 
why  the  Lord  preserves  these  two  faculties  in  man  unharmed  and 
as  sacred,  in  the  whole  course  of  his  Divine  providence. 

97,  (viii.)  Therefore  it  is  \a  lazij\  of  the  Divine  provideyice 
that  man  should  aEl  from  freedom  in  accordance  zvith  reason. — To 
a6l  from  freedom  in  accordance  with  reason,  to  a6l  from  liberty 
and  rationality,  and  to  a6l  from  the  w^ill  and  the  understanding,  are 
the  same  thing  ;  but  it  is  one  thing  to  acl  from  freedom  in  accord- 
ance with  reason,  or  to  acl  from  liberty  and  rationality,  and  it  is 
another  thing  to  a6l  from  freedom  itself  in  accordance  with  reason 
itself  or  to  a6l  from  liberty  itself  and  from  rationality  itself.  For  a 
man  who  does  evil  from  the  love  of  evil  and  confirms  that  evil  in 
himself,  afis  from  freedom  in  accordance  with  reason  ;  but  his  free- 
dom is  not  in  itself  freedom,  or  freedom  itself,  but  is  an  infernal 
freedom  that  is  in  itself  slavery  ;  and  his  reason  is  not  in  itself  rea- 
son, but  is  a  spurious  or  a  false  reason,  or  what  is  made  to  appear 
by  confirmations  to  be  reason.     Nevertheless  they  are  both  of 


CONCERNING    THE    DIVINE    PROVIDENCE. — N.  98.  63 

the  Divine  providence ;  for  if  the  freedom  to  will  evil,  and  to 
make  it  appear  by  confirmations  to  be  in  accordance  with  reason 
were  taken  away  from  the  natural  man,  liberty  and  rationality,  and 
will  and  understanding  with  them,  would  perish,  and  he  would, 
have  no  ability  to  be  withdrawn  from  evils  and  reformed,  and  thus 
conjoined  with  the  Lord  and  live  forever.  Consequently  the 
Lord  guards  freedom  in  man,  as  the  man  guards  the  apple  of 
his  eye.  Nevertheless,  the  Lord  continually  withdraws  man  from 
evils  by  means  of  his  freedom  ;  and  so  far  as  he  is  able  to  with- 
draw him  He  implants  what  is  good  by  means  of  freedom.  Thus 
in  the  place  of  infernal  freedom  the  Lord  gradually  endows  man 
with  heavenly  freedom. 

98.  It  has  been  said  above  that  every  man  possesses  the 
faculty  to  will  that  is  called  liberty,  and  the  faculty  to  understand 
that  is  called  rationality ;  but  it  should  be  well  understood  that 
these  faculties  are,  as  it  were,  innate  in  man,  for  his  human  itself  is 
in  them.  But,  as  has  just  been  said,  it  is  one  thing  to  aft  from 
freedom  in  accordance  with  reason,  and  another  thing  to  act  from 
freedom  itself  in  accordance  with  reason  itself  Only  such  as 
have  suffered  themselves  to  be  regenerated  by  the  Lord  a6l  from 
freedom  itself  in  accordance  with  reason  itself;  all  others  aft  from 
freedom  in  accordance  with  thought  to  which  they  give  the  sem- 
blance of  reason.  And  yet  every  man,  unless  born  foolish  or  ex- 
cessively stupid,  is  able  to  attain  to  reason  itself,  and  through  it 
to  freedom  itself.  But  there  are  many  reasons  why  every  man 
does  not  do  this  that  will  be  made  known  in  what  follows.  Here 
it  will  only  be  told  who  those  are  to  whom  freedom  itself  or  lib- 
erty itself,  together  with  reason  itself  or  rationality  itselt,  cannot 
be  given  ;  and  to  whom  they  can  scarcely  be  given.  [2.1  Lib- 
erty itself  and  rationality  itselt  cannot  be  given  to  those  that  are 
born  foolish,  or  to  those  that  have  become  foolish,  so  long  as  they 
remain  so.  They  cannot  be  given  to  those  born  stupid  and  gross, 
or  to  any  that  have  become  so  from  the  torpor  of  idleness,  or 
from  any  disease  that  has  perverted  or  wholly  closed  the  interiors 
of  the  mind,  or  from  the  love  of  a  beastly  life.  [3.]  Liberty 
itself  and  rationalitv  itself  cannot  be  given  to  those  in  the  Christ- 
ian world  who  wholly  deny  the  Lord's  Divinity  and  the  holiness 
of  the  Word,  and  have  maintained  this  denial  confirmed  in  them 
to  the  end  of  life ;  for  this  is  meant  by  the  sin  against  the  Holy 
Spirit  which  is  not  forgiven  either  in  this  world  or  in  the  world  to 
come  (Maft.  xii.  31,  32).  [4.1  Neither  can  liberty  itself  and  ra- 
tionality itself  be  given  to  those  who  attribute  all  things  to  nature 
and  nothing  to  the  Divine,  and  who  ha\-e  made  this  to  be  their 


64  ANGELIC    WISDOM 

belief  by  reasoningb  from  things  visible ;  for  such  are  atheists. 
[5.]  Liberty  itself  and  rationality  itself  can  scarcely  be  given  to 
those  who  have  strongly  confirmed  themselves  in  falsities  of  reli- 
gion, for  a  confirmer  of  talsity  is  a  denier  of  truth.  But  they  can 
be  given  to  those  who,  whatever  their  religion  may  be,  have  not 
so  confirmed  themselves  (on  which  see  what  is  presented  in  The 
Doclrine  of  the  New  Jerusalem  concerning  the  Sacred  Scripture, 
J^-  91-97)-  t6.]  Infants  and  children  cannot  come  into  liberty 
itself  and  rationality  itself  until  they  are  grown  up  ;  for  the  inter- 
iors of  the  mind  in  man  are  opened  gradually  ;  and  in  the  mean 
time  they  are  like  seeds  in  unripe  fruit,  that  cannot  sprout  in  the 
soil. 

99.  It  has  been  said  that  liberty  itselt  and  rationality  itselt 
cannot  be  given  to  those  that  have  denied  the  Lord's  Divinitv  and 
the  holiness  ol  the  Word,  or  to  those  that  have  confirmed  them- 
selves in  favor  of  nature  against  the  Divine,  and  scarcely  to  those 
that  have  strongly  confirmed  themselves  in  falsities  of  religion. 
Yet  none  of  these  have  lost  the  faculties  themselves.  I  have  known 
atheists  who  had  become  devils  and  satans  to  understand  the 
arcana  of  wisdom  as  well  as  angels,  but  only  while  they  heard 
them  from  others ;  and  when  they  returned  into  their  own 
thoughts  they  did  not  understand,  for  the  reason  that  they  had  no 
desire  to.  They  were  shown  that  they  might  have  the  desire  if 
they  were  not  misled  by  the  love  and  consequent  enjoyment  of 
€vil ;  and  this  they  understood  when  they  heard  it,  and  even  as- 
serted that  they  might,  but  that  they  had  no  wish  to  be  able, 
since  this  would  make  them  unable  to  will  what  they  had  willed, 
which  was  e\'il,  from  enjoyment  in  its  lust.  I  ha^'e  often  heard 
such  wonderful  things  in  the  spiritual  world,  by  which  it  has 
been  fully  proved  to  me  that  every  man  possesses  liberty  and 
rationality ;  and  that  every  one  can  come  into  liberty  itself 
and  rationalitv  itself  provided  he  shuns  evils  as  sins.  But  a  ma- 
ture man  who  does  not  come  into  liberty  itself  and  rationality 
itself  in  the  world  can  in  no  wise  come  into  them  after  death  ;  for 
his  state  of  life  then  remains  forever  such  as  it  had  been  in  the 
world. 


CONXLilNIXG    THE    DIVINE    PROVIDENCE. — N.    lOI.  65 


It  is  a  law  of  the  Divine  providence  that  man  should 
as  if  from  himself  put  away  evils  as  sins  in  the 
external  man  ;  and  the  lord  is  able  in  this  way 

AND   IN   NO  OTHER  TO    PUT  AWAY  EVILS  IN  THE  INTER- 
NAL   MAN,  AND    SIMULTANEOUSLY    IN    THE    EXTERNAL. 

100.  Any  one  is  able  to  see  from  reason  alone  that  the  Lord, 
who  is  good  itself  and  truth  itself,  cannot  enter  into  man  unless 
the  evils  and  falsities  in  him  are  put  away ;  for  evil  is  the  oppos- 
ite of  good,  and  fabity  is  the  opposite  of  truth,  and  two  opposites 
can  in  no  wise  be  commingled,  but  when  one  draws  near  to  the 
other  a  combat  takes  place,  which  lasts  till  one  gives  way  to 
the  other ;  and  the  one  that  yields  departs,  and  the  other  takes 
its  place.  In  such  opposition  are  heaven  and  hell,  or  the  Lord 
and  the  devil.  Can  any  one  think  in  a  rational  way  that  the  Lord 
can  enter  where  the  deval  reigns,  or  that  heaven  can  be  where 
hell  is?  From  the  rationality  granted  to  every  sane  man  can  he 
not  see  that  for  the  Lord  to  enter  the  devil  must  be  cast  out?  or 
for  heaven  to  enter,  hell  must  be  put  away?  [2.]  This  opposition 
is  meant  by  Abraham's  words  from  heaven  to  the  rich  man  in 
hell, 

"  Between  us  and  you  there  is  a  great  gulf  fixed  ;  that  those  wishing  to 
pass  from  this  side  to  you  may  not  be  able,  nor  can  those  on  that 
side  pass  over  to  us  "  {Lttkc-  xvi.  26). 

Evil  itself  is  hell,  and  good  itself  is  heaven  ;  or  what  is  the  same, 
evil  itself  is  the  devil,  and  good  itself  is  the  Lord  ;  and  the  man 
in  whom  evil  reigns  is  a  hell  in  the  least  form  ;  while  the  man  in 
whom  good  reigns  is  a  heaven  in  the  least  form.  This  being  so, 
how  can  heaven  enter  hell  when  between  them  a  gulf  so  great  is 
fixed  that  there  can  be  no  crossing  from  one  to  the  other?  From 
all  this  it  follows  that  hell  must  by  all  means  be  put  away  to  make 
it  possible  for  the  Lord  with  heaven  to  come  in. 

XOI.  But  many,  especially  such  as  have  confirmed  them- 
selves in  a  faith  separated  from  charity,  do  not  know  that  when 
they  are  in  evils  they  are  in  hell ;  they  do  not  even  know  what 
evils  are,  for  the  reason  that  they  give  no  thought  to  evils,  saying 
that  as  they  are  not  under  the  yoke  of  the  law  they  are  not  con- 
demned by  the  law,  and  that,  as  they  are  unable  to  contribute 
anything  to  their  salvation,  they  are  unable  to  put  away  any  evil 


66  ANGELIC    WISDOM 

from  themseh'es  ;  and  furthermore  are  unable  to  do  any  good 
from  themselves.  These  are  such  as  neglect  to  think  about  evil, 
and  because  of  this  they  are  continually  in  evil.  Such  are  meant 
by  the  goats  spoken  of  by  the  Lord  in  Matthew  (xxv.  32,  33, 
41-46),  as  may  be  seen  in  The  DoHriyie  of  the  New  ycrusalent 
concerning  Faith  (n.  61-6S),  of  whom  it  is  said, 

"  Depart  from  me,  ye  cursed,  into  the  eternal  fire  which  is  prepared  for 
the  devil  and  his  angels"  (verse  41). 

[2.]  For  those  who  give  no  thought  to  the  evils  in  themselves, 
that  is,  do  not  examine  themselves  and  afterwards  refrain  from 
evils,  must  needs  be  ignorant  of  what  evil  is,  and  must  needs  love 
it  from  enjoyment  in  it ;  for  he  who  does  not  know  what  evil  is 
loves  it,  and  he  who  fails  to  think  about  it  is  continually  in  it. 
Like  a  blind  man  he  does  not  see  it.  For  it  is  the  thought  that 
sees  good  and  evil,  as  it  is  the  eye  that  sees  the  beautiful  and  the 
unbeautiful ;  and  he  who  so  thinks  and  wills  evil  as  to  believe 
that  evil  does  not  appear  before  God,  or  that  if  it  does  appear  it 
is  forgiven,  is  in  evil,  since  he  is  thus  led  to  think  that  he  is  free 
from  evil.  If  such  abstain  from  doing  evils  they  do  not  abstain 
because  these  are  sins  against  God,  but  because  they  fear  the 
laws  or  the  loss  of  reputation  ;  and  they  still  do  them  in  their 
spirit,  for  it  is  the  spirit  of  man  that  thinks  and  wills  ;  consequently 
what  a  man  thinks  in  his  spirit  in  this  world,  that  he  does  after  he 
leaves  this  world  when  he  becomes  a  spirit.  [3.]  In  the  spirit- 
ual world  into  which  every  man  comes  after  death,  it  is  not  asked 
what  your  belief  has  been,  or  what  your  do6frine  has  been,  but 
what  your  life  has  been,  that  is,  whether  it  has  been  such  or  such  ; 
for  it  is  known  that  as  one's  life  is  such  is  his  belief,  and  even  his 
doflrine  ;  for  the  life  makes  do6frine  for  itself,  and  belief  for  itself. 
I02.  From  what  has  now  been  said  it  can  be  seen  that  it  is 
a  law  of  the  Divine  providence  that  evils  should  be  put  away  by 
man  ;  for  unless  they  are  put  away  the  Lord  cannot  be  conjoined 
with  man,  and  cannot  from  Himself  lead  man  into  heaven.  But 
as  it  has  not  been  known  that  man  ought  as  if  of  himself  to  put 
away  the  evils  in  the  external  man,  and  unless  man  does  this  as  if 
of  himself  the  Lord  cannot  put  away  the  evils  that  are  in  man's 
internal,  these  things  shall  be  presented  to  the  reason  in  its  own 
light  in  the  following  order : 

(i.)    Every  man   has  aji  external  aiid  an   intertial  of 
thought. 
J  (ii.)    The  external  of  mans  thought  is  in  itself  of  the 

''  same  charafler  as  its  internal. 


CON'CERNING    THE    DIVINE    PROVIDENCE. — N.    IO4.  67 

(iii.)     1  he  uitertuil  cannot  be  cieatised  from  the  lusts  of  evil 

so  long  as  the  evils  in  the  external  man  are  not 

J)nt  away,  since  these  obstruil. 

(iv.)    The  evils  in  the  external  man  can  be  put  away  by  the 

Lord  only  through  man's  instrumentality. 

(v.)    Therefore  man  ought  as  if   of  himself  to  put  away 

evils  from  the  external  man. 
(vi.)  The7i  the  Lord  cleanses  man  frofn  the  lusts  of  evil  in 
the  internal  man  and  from  the  evils  themselves  in 
the  external. 
(vii.)  //  is  the  unceasing  ejfort  of  the  Lord's  Divine  provid- 
ence to  conjoin  man  with  Himself,  and  Himself 
with  man,  that  He  may  be  able  to  bestow  npott  man 
the  happinesses  of  eternal  life ;  and  this  can  be 
done  only  so  far  as  evils  with  their  lusts  are  put 
away. 


103.  (i.)  Every  man  has  an  external  and  an  internal  of 
thotight. — The  same  is  here  meant  by  the  external  and  internal 
of  thought  as  by  the  external  and  internal  man,  and  by  this  no- 
thing else  is  meant  than  the  external  and  internal  of  the  will  and 
understanding  ;  for  the  will  and  understanding  are  what  constitute 
man,  and  as  these  manifest  themselves  in  the  thoughts,  the  terms 
external  and  internal  of  thought  are  used.  Since,  then,  it  is 
the  spirit  of  man  and  not  his  body  that  wills  and  understands 
and  therefore  thinks,  it  follows  that  this  external  and  internal 
are  the  external  and  internal  of  man's  spirit.  The  a6lion  of 
the  body,  whether  in  words  or  deeds,  is  only  an  effe6l  from 
the  internal  and  external  of  man's  spirit,  since  the  body  is  mere 

obedience. 

104.  Every  man  of  mature  age  has  an  external  and  an  inter- 
nal of  thought,  and  therefore  an  external  [and  an  internal]  of  will 
and  understanding,  or  an  external  and  an  internal  of  the  spirit, 
which  is  the  same  as  the  external  and  the  internal  man  ;  and  this 
is  evident  to  any  one  who  observes  carefully  another's  thoughts 
and  intentions  as  exhibited  in  his  words  or  ads,  and  also  his  own 
thoughts  when  in  company  and  when  he  is  alone.  For  one  can 
talk  with  another  in  a  friendly  way  from  external  thought,  and 
yet  be  at  enmity  with  him  in  internal  thought.  From  external 
thought  and  its  afifeflion  a  man  can  talk  about  love  towards  his 
neighbor  and  love  to  God,  when  in  his  internal  thought  he 
cares  nothing  for  the  neighbor  and  has  no  fear  of  God.  From 
external  thought  and  its  affection  a  man  can  talk  about  the  just- 
ice of  civil  laws,  the  virtues  of  moral  life,  and  matters  of  do6lrine 
and  spiritual  life  ;  and  yet  when  alone  by  himself  he  may  from 


68  ANGELIC   WISDOM 

internal  thought  and  its  afifedion  speak  against  the  civil  laws,  the 
virtues  of  moral  life,  and  matters  of  do6lrine  and  spiritual  life  ;  and 
this  is  done  by  those  who  are  in  the  lusts  of  evil,  but  who  wish 
it  to  appear  before  the  world  that  they  are  not  in  them.  [2.] 
Moreover,  many  think  to  themselves,  when  they  hear  others 
talking,  whether  these  are  interiorly  in  themselves  thinking  in 
accord  with  the  thoughts  they  are  expressing,  whether  or  not  they 
are  to  be  believed,  and  what  their  intentions  are.  It  is  well 
known  that  flatterers  and  hypocrites  have  a  double  thought ;  for 
they  are  able  to  keep  things  to  themselves  and  to  guard  against 
disclosing  their  interior  thought ;  and  some  can  conceal  it  more 
and  more  deeply,  and  as  it  were  block  up  the  doors  lest  it 
appear.  That  both  exterior  and  interior  thought  are  possible  to 
man  is  also  clearly  evident  from  his  being  able  from  his  interior 
thought  to  look  upon  his  exterior  thought,  and  to  judge  of  it 
whether  it  is  evil  or  not  evil.  That  the  mind  of  man  is  such  is 
due  to  the  two  faculties  that  man  has  from  the  Lord,  called  lib- 
erty and  rationality.  Unless  man  had  from  these  an  external  and 
an  internal  of  thought  he  would  not  be  able  to  perceive  and  see 
any  evil  in  himself  and  be  reformed  ;  in  fa6l,  he  would  not  be  able 
to  speak,  but  only  to  utter  sounds  like  a  beast. 

I05«  The  internal  of  thought  is  from  the  life's  love  and  its 
afre<5lions  and  the  perceptions  therefrom  ;  the  external  of  thought 
is  from  the  contents  of  the  memory,  which  are  serviceable  to  the 
life's  love  as  confirmations  and  as  means  to  further  its  end. 
From  infancy  to  early  manhood  man  is  in  the  external  of 
thought  from  an  affe6tion  for  knowing,  which  then  constitutes  its 
internal ;  also  there  exhales  from  his  life's  love,  which  is  innate 
from  his  parents,  something  of  lust  and  inclination  therefrom. 
But  afterwards  the  way  he  lives  determines  his  life's  love  ;  and 
its  affections  with  the  perceptions  therefrom  constitute  the  inter- 
nal of  his  thought ;  while  the  life's  love  determines  the  love  of  the 
means ;  and  the  enjoyments  of  this  and  the  knowledges  thereby 
called  forth  from  the  memory  constitute  the  external  of  his 
thought. 

Io6*  (ii.)  The  external  of  man's  thought  is  in  itself  of  the 
same  charafler  as  its  internal. — That  man  from  head  to  foot  is 
of  the  same  character  as  his  life's  love  has  been  shown  above. 
In  the  first  place,  therefore,  something  must  be  said  about  the 
life's  love  in  man  ;  for  this  must  precede  any  consideration  of  the 
affeClions  associated  with  perceptions  which  constitute  man's  in- 


CONCERNING   THE    DIVINE    PROVIDENCE. — N.    IO7.  69 

ternal,  and  of  the  enjoyments  of  affections  associated  with  thoughts 
which  constitute  his  external.  Loves  are  manifold  ;  but  two  of 
them,  heavenly  love  and  infernal  love,  are  like  lords  and  kings. 
Heavenly  love  is  love  to  the  Lord  and  love  towards  the 
neighbor ;  and  infernal  love  is  love  of  self  and  of  the  world. 
These  two  kinds  of  love  are  opposite  to  each  other  as  hell  and 
heaven  are  ;  for  those  who  are  in  the  love  of  self  and  the  world 
have  no  good  will  for  any  but  themselves  ;  while  those  who  are 
in  love  to  the  Lord  and  in  love  towards  the  neighbor  have 
good  will  for  all.  These  two  loves  are  the  life's  loves  of  man, 
but  with  much  variety.  Heavenly  love  is  the  life's  love  of  those 
whom  the  Lord  leads,  and  infernal  love  is  the  life's  love  of 
those  whom  the  devil  leads.  [2.1  But  the  life's  love  of  no  one 
can  exist  without  derivations,  which  are  called  affections.  The 
derivations  of  infernal  love  are  affections  for  evil  and  falsity, 
which,  strictly  speaking,  are  lusts ;  and  the  derivations  of 
heavenly  love  are  afilections  for  good  and  truth,  which,  stri6tly 
speaking,  are  dile<5lions.  Of  infernal  love  there  are  as  many 
affections,  that  is,  lusts,  as  there  are  evils  ;  and  of  heavenly  love 
there  are  as  many  affections,  that  is,  dile6tions,  as  there  are 
goods.  Love  dwells  in  its  affections  like  a  lord  in  his  realm,  or 
like  a  king  in  his  kingdom.  The  dominion  or  sovereignty  of 
these  loves  is  over  the  things  of  the  mind,  that  is,  the  things 
of  man's  will  and  understanding,  and  thence  of  the  body.  The 
life's  love,  by  means  of  its  affections  and  perceptions  therefrom, 
and  its  enjoyments  and  thoughts  therefrom,  rules  the  entire  man, 
— the  internal  of  Iiis  niind  by  means  of  affections  and  percep- 
tions therefrom,  and  the  external  by  means  of  the  enjoyments 
of  the  affections  and  thoughts  therefrom. 

107*  Tiie  form  of  this  rule  can  in  some  measure  be  seen 
by  comparisons.  Heavenly  love  with  its  affe6lions  for  good  and 
truth  and  perceptions  therefrom,  together  with  the  enjoyments 
from  these  affections  and  thoughts  therefrom,  may  be  likened 
to  a  tree  with  an  abundance  of  branches,  leaves,  and  fruits. 
^The  life's  love  is  the  tree ;  the  branches  with  the  leaves  are 
affeftions  for  good  and  truth  with  their  perceptions  ;  and  the 
fruits  are  the  enjoyments  of  affections  with  their  thoughts.  But 
infernal  love  with  its  affections  for  evil  and  falsity,  which  are 
lusts,  together  with  the  enjoyment  of  these  lusts  and  thoughts 
therefrom,  may.  be  likened  to  a  spider  with  its  surrounding  web. 
The  love  is  the  spider,  the   lusts  of  evil  and  falsi-ty  with   their 


70  ANGELIC   WISDOM 

interior  subtleties  are  the  net-like  threads  nearest  the  spider's 
seat;  and  the  enjoyments  of  these  lusts  with  their  deceitful  de- 
vices are  the  remoter  threads,  where  the  flies  are  caught  on  the 
wing,  and  are  bound  and  eaten. 

Io8«  The  conjunction  of  all  things  of  the  will  and  under- 
standing, that  is,  of  the  mind  of  man  with  his  life's  love,  is  made 
evident  by  these  comparisons,  and  yet  not  made  rationally  evi- 
dent. The  conjun6lion  is  made  rationally  evident  in  this  way. 
There  are  every  where  three  things  together  that  make  one ; 
these  are  called  end,  cause,  and  effect ;  here  the  life's  love  is  the 
end,  the  affeflions  with  their  perceptions  are  the  cause,  and  the 
enjoyment  of  the  affedlions  with  their  thoughts  are  the  effect  ; 
for  just  as  the  end  through  the  cause  enters  into  the  effect,  so 
does  the  love  through  its  affections  come  to  its  enjoyments,  and 
through  its  perceptions  to  its  thoughts.  The  effects  themselves 
are  in  the  mind's  enjoyments  and  their  thoughts,  whenever  these 
enjoyments  belong  to  the  will  and  the  thoughts  to  the  under- 
standing therefrom,  that  is,  whenever  the  agreement  is  com- 
plete. Then  the  effe6ts  belong  to  the  spirit,  and  if  they  do  not 
come  into  bodily  a6t,  still  they  are  as  if  in  adt  when  there  is 
agreement.  Furthermore,  they  are  then  together  in  the  body, 
and  dwell  there  with  the  life's  love  of  the  man,  and  aspire  to 
a6tion,  which  takes  place  when  nothing  hinders.  Such  are  lusts 
of  evil  and  the  evils  themselves  in  those  w^ho  in  their  spirit  make 
evils  allowable.  [2.1  Now  as  the  end  conjoins  itself  with  the 
cause,  and  through  the  cause  with  the  effe6t,  so  does  the  life's 
love  conjoin  itself  with  the  internal  of  thought,  and  through  this 
with  its  external.  This  makes  clear  that  the  external  of  man's 
thought  is  in  itself  of  the  same  character  as  its  internal ;  for  the 
end  imparts  itself  wholly  to  the  cause,  and  through  the  cause  to 
the  effe6t ;  for  there  is  nothing  essential  in  the  effe6t  except 
what  is  in  the  cause,  and  through  the  cause  in  the  end.  And  as 
the  end  is  thus  the  very  essential  which  enters  into  the  cause 
and  the  effe6t,  cause  and  effect  are  called  mediate  and  outmost 
ends. 

109.  Sometimes  the  external  of  man's  thought  does  not 
appear  to  be  of  the  same  chara6ter  as  the  internal ;  but  this  is 
because  the  life's  love  with  its  surrounding  internals  places  a 
vicar  below  itself,  which  is  called  the  love  of  means,  and  enjoins 
upon  it  to  take  heed  and  watch  that  nothing  from  its  lusts  ap- 
pear. This  vicar,  therefore,  from  the  cunning  of  its  chief,  which 
is  the  life's  love,  talks  and  a6ts  in  accord  wdth  the  civil  require- 


CON'CERXIXG   THE    DIVINE    PROVIDENCE. — N.    III.  yi 

ments  of  the  country,  the  moral  rL-<iuireinents  of  reason,  and  the 
spiritual  requirements  of  the  church.  Some  do  this  so  craftily 
and  ingeniously  that  no  one  sees  that  they  are  not  such  as  their 
speech  and  a6i  indicate  ;  and  at  last,  from  the  habit  of  conceal- 
ment, they  scarcely  know  otherwise  themselves.  All  hy])ocrites 
are  such ;  and  such  are  the  priests  who  at  heart  care  nothing 
for  the  neighbor  and  do  not  fear  God,  and  yet  preach  about 
love  of  the  neighbor  and  the  love  of  God  ;  such  are  the 
judges  who  give  judgment  according  to  bribes  and  friendship, 
while  they  show  a  pretended  zeal  for  justice,  and  from  reason 
talk  of  judgment ;  such  are  the  merchants  who  are  insin- 
cere and  fraudulent  at  heart,  while  they  act  sincerely  for  the 
sake  of  gain  :  and  such  are  adulterers,  when  from  the  ration- 
ality that  every  man  has  they  talk  about  the  chastity  of  mar- 
riage ;  and  so  on.  [2.]  But  when  these  same  persons  strip  this 
love  of  means — this  vicar  of  their  life's  love — of  the  garments  of 
purple  and  fine  linen  with  which  they  have  invested  it,  and 
clothe  it  in  its  domestic  garb,  they  think,  and  sometimes  with 
their  dearest  friends  whose  life's  love  is  similar,  they  speak  from 
their  thought  in  a  wholly  opposite  way.  It  might  be  supposed, 
when  from  their  love  of  means  they  have  talked  so  justly,  sin- 
cerely, and  piousl}',  that  the  character  ol  the  internal  of  their 
thought  was  not  in  the  external  of  their  thought,  and  yet  it 
was.  There  is  hypocrisy  in  such ;  there  is  a  love  of  self  and 
the  world  in  them,  and  the  cunning  of  that  love  is  to  secure 
reputation  for  the  sake  of  honor  or  gain,  in  respecl  to  outmost 
appearances.  This  chara6ler  of  the  internal  is  in  the  external 
of  their  thought  when  they  so  speak  and  aft. 

110.  But  in  those  who  are  in  heavenly  love  the  internal  and 
the  external  of  thought,  or  the  internal  and  the  external  man, 
make  one  when  they  speak ;  nor  do  such  know  any  difference 
between  these.  Their  life's  love,  with  its  affe6lions  for  good  and 
the  perceptions  for  truth  belonging  thereto,  is  like  a  soul  in 
their  thoughts,  and  in  what  they  speak  and  do  from  them.  If 
they  are  priests  they  preach  from  love  towards  the  neighbor 
and  from  love  to  the  Lord  ;  if  judges  they  judge  from  genuine 
justice  ;  if  merchants  they  a6\.  from  genuine  sincerity  ;  it  mar- 
ried they  love  their  wives  from  genuine  chastity  ;  and  so  on. 
The  life's  love  of  such  has  its  love  of  means  as  its  vicar, 
which  it  teaches  and  leads  to  a<5l  from  prudence,  and  clothes 
with  the  garments  of  zeal  both  for  truths  of  dodrine  and  for 
goods  of  life. 

111.  (iii.)    T/ie  inteynal  cannot  be  cleansed  from  the  lusts  of 


72  ANGELIC   WISDOM 

evil  SO  long  as  the  evils  in  the  external  man  are  not  ptit  away, 
since  these  obstruH.. — This  follows  from  the  preceding  statement, 
that  the  external  of  man's  thought  is  in  itself  of  the  same  char- 
a6ler  as  its  internal ;  and  that  the  two  cohere  like  things  that 
are  not  only  one  within  the  other  but  one  from  the  other ;  con- 
sequently one  cannot  be  SQt  aside  unless  the  other  is  also.  It 
is  so  with  every  thing  external  that  is  from  an  internal,  and  with 
every  thing  posterior  that  is  from  a  prior,  and  with  every  effe6l 
that  is  from  a  cause.  [2.]  Since,  then,  lusts  with  their  subtle- 
ties constitute  in  the  evil  the  internal  of  thought,  and  the 
enjoyments  of  lusts  together  with  their  devices  constitute  the 
external  of  thought,  and  the  latter  and  the  former  are  joined 
together  as  one,  it  follows  that  the  internal  cannot  be  cleansed 
from  lusts  so  long  as  the  evils  in  the  external  man  are  not  put 
away.  It  should  be  understood  that  man's  internal  will  is  that 
which  is  in  the  lusts,  and  the  internal  understanding  is  that 
which  is  in  the  subtleties,  and  that  the  external  will  is  that  which 
is  in  the  enjoyments  of  the  lusts,  and  the  external  understand- 
ing is  that  which  is  in  the  devices  from  the  subtleties.  Anyone 
can  see  that  lusts  and  their  enjoyments  make  one,  and  that  the 
subtleties  and  devices  make  one ;  also  that  these  four  are  in  one 
series,  and  together  make  as  it  were  one  bundle ;  and  from 
this  again  it  is  clear  that  the  internal,  which  consists  of  lusts, 
can  be  cast  out  only  by  the  putting  away  of  the  external,  which 
consists  of  evils.  Lusts  through  their  enjoyments  produce  evils  ; 
but  when  evils  are  believed  to  be  allowable,  which  comes  from 
the  agreement  of  will  and  understanding,  the  enjoyments  and 
the  evils  make  one.  It  is  acknowledged  that  this  agreement  is 
equivalent  to  doing  the  thing  ;  and  this  is  what  the  Lord  says, 

"  Whosoever  looketh  on  another's  woman  to  lust  after  her  hath  com- 
mitted adultery  with  her  already  in  his  heart "  {Matt.  v.  28). 

It  is  the  same  with  other  evils. 

112.  From  all  this  it  can  now  be  seen  that  evils  must  surely 
be  put  away  from  the  external  man  that  man  may  be  cleansed 
from  the  lusts  of  evil ;  for  until  this  Is  done  there  is  no  possible 
exit  for  lusts  ;  and  if  there  is  no  exit  the  lusts  remain  within  and 
breathe  out  enjoyments  from  themselves,  and  so  they  urge  men 
on  to  the  consent,  thus  to  the  doing.  Through  the  external  of 
thought  the  lusts  enter  the  body ;  when  therefore  there  is  con- 
sent in  the  external   of  thought  the  lusts  are  at  once  present 


COXCERXIXG    THE    DIVINE   PROVIDENCE. — N.    1 1 3.  73 

in  the  body ;  and  the  enjoyment  that  is  felt  is  there. '  That  as 
the  mind  is  such  is  the  body,  thus  the  whole  man,  may  be  seen 
in  the  work  on  The  Divine  Love  and  the  Divine  Wisdom  (n. 
362-370).  This  may  be  made  clear  by  comparisons  and  also 
by  examples.  [2.]  By  comparisons :  Lusts  with  their  enjoy- 
ments may  be  likened  to  fire  ;  the  more  a  fire  is  fed  the  more  it 
burns  ;  and  the  freer  the  course  given  it  the  further  it  spreads, 
until  in  a  city  it  consumes  the  houses,  and  in  a  forest  the  trees. 
In  the  Word  the  lusts  of  evil  are  likened  to  fire,  and  their  evils 
to  its  burning.  Moreover,  in  the  spiritual  world,  lusts  of  evil 
with  their  enjoyments  appear  like  fires  ;  infernal  fire  is  nothing 
else.  Lusts  may  also  be  likened  to  floods  and  inundations  of 
water'  when  dikes  or  dams  give  way.  They  may  also  be  lik- 
ened to  gangrenous  sores  and  ulcers,  which,  if  they  run  their 
course  or  are  not  cured,  bring  death  to  the  body.  [3.]  Bj'  ex- 
amples:  It  is  made  clear  that  unless  the  evils  in  the  external 
man  are  put  away  the  lusts  and  their  enjoyments  grow  and 
multiply.  The  more  a  thief  steals  the  more  he  loves  to  steal,  till 
at  last  he  cannot  refrain ;  so  with  the  defrauder,  the  more  he 
defrauds.  The  same  is  true  of  hatred  and  revenge,  of  luxury 
and  intemperance,  of  whoredom  and  blasphemy,  and  the  like. 
Every  one  knows  that  the  love  of  ruling  from  the  love  of  self  in- 
creases as  rein  is  given  to  it ;  equally  the  love  of  possessing 
from  love  of  the  world  ;  these  seem  to  be  without  limit  or  end. 
All  this  makes  clear  that  so  far  as  the  evils  in  the  external  are 
not  put  away  their  lusts  multiply,  and  that  lusts  increase  to  the 
extent  that  evils  have  loose  rein. 

113.  Man  is  not  able  to  perceive  the  lusts  of  his  evil ;  he 
does  perceive  their  enjoyments,  although  he  does  not  think 
much  about  them ;  for  the  enjoyments  divert  the  thoughts  and 
banish  refleclion.  Consequently,  unless  one  knew  from  some 
other  source  that  his  lusts  are  evils  he  would  call  them  good, 
and  from  freedom  in  accordance  with  the  reason  of  his  thought 
he  would  give  expression  to  them  ;  and  when  he  does  that  he 
appropriates  them  to  himself.  So  far  as  he  confirms  evils  as 
■  allowable  he  enlarges  the  court  of  the  ruling  love,  which  is  his 
life's  love.  Lusts  are  what  constitute  its  court ;  for  they  are  like 
its  ministers  and  attendants,  through  which  it  governs  the  exter- 
iors that  constitute  its  kingdom.  But  as  is  the  king  such  are 
the  ministers  and  attendants,  and  such  the  kingdom.  When 
a  king  is  a  devil  his  ministers  and  attendants  are  insanities,  and 


74  ANGELIC   WISDOM 

the  people  of  his  kingdom  are  falsities  of  every  kind,  which  his 
ministers  (whom  they  call  wise  although  they  are  insane,)  cause, 
by  means  of  reasonings  from  fallacies  and  by  means  of  illusions, 
to  appear  as  truths,  and  cause  to  be  acknowledged  as  truths. 
Can  such  a  state  in  man  be  changed  except  by  putting  away  tka 
evils  in  the  external  man?  For  thereby  the  lusts  that  cling  Ip 
evils  are  put  away.  Otherwise  no  exit  is  open  for  the  lusts  ;  for 
they  are  shut  in  like  a  besieged  city,  or  like  a  closed  ulcer. 

II4-*  (iv.)  The  evils  in  the  exterjial  7nan  can  be  put  away 
by  the  Lord  only  throzigh  man's  instrianentality. — In  all  Christ- 
ian churches  the  do61rine  has  been  accepted  that  before  man 
approaches  the  holy  communion  he  shall  examine  himself,  shall 
see  and  acknowledge  his  sins,  and  shall  do  the  work  of  repent- 
ance by  refraining  from  evils  and  by  rejecting  them  because  they 
are  from  the  devil ;  and  otherwise  his  sins  are  not  forgiven,  and 
he  is  damned.  The  English  hold  the  do6lrine  of  faith  alone, 
and  yet  in  their  exhortation  to  the  holy  communion  they  plainly 
teach  self-examination,  acknowledgment,  confession  of  sins,  re- 
pentance, and  renewal  of  life ;  and  those  who  fail  to  do  this  are 
threatened  that  the  devil  will  enter  into  them  as  he  did  into  Judas, 
and  will  fill  them  with  all  iniquity,  and  destroy  both  body  and 
soul.  The  Germans,  the  Swedes,  and  the  Danes,  who  also  hold 
the  do6lrine  of  faith  alone,  have  the  same  teaching  in  their  ex- 
hortation to  the  holy  communion,  threatening  also  that  all  such 
will  be  subject  to  infernal  punishments  and  to  eternal  damnation 
for  mixing  the  holy  and  the  profane.  This  is  read  by  the  priest 
with  a  loud  voice  before  those  who  are  about  to  come  to  the  Holy 
Supper,  and  is  listened  to  by  them  with  full  acknowledgment  that 
it  is  so.  [2.]  And  yet  when  these  same  persons  listen  on  the 
same  day  to  the  preaching  of  faith  alone,  and  that  the  law  does 
not  condemn  them  because  the  Lord  fulfilled  it  for  them,  and  that 
they  are  not  able  from  themselves  to  do  any  good  except  what  is 
meritorious,  and  thus  works  have  nothing  saving  in  them,  but 
faith  only,  they  return  home  entirely  forgetful  of  their  former  con- 
fession, and  discarding  it  so  far  as  they  give  their  thought  to  the 
preaching  about  faith  alone.  Which  of  these,  then,  is  true ;  this 
or  that?  For  two  things  contrary  to  each  other  cannot  both  be 
true,  as  on  the  one  hand,  that  without  self-examination,  recogni- 
tion, acknowledgment,  confession,  and  renunciation  of  sins,  thus 
without  repentance,  there  is  no  forgiveness  of  sins,  thus  no  salva- 
tion, but  eternal  damnation  ;  and  on  the  other  hand  that  such 
things  contribute  nothing  to  salvation,  because  the  Lord  by  the 


CONCERNING    THE    DIVINE    PROVIDENCE. — N.    II5.  75 

passion  of  the  cross  has  made  full  satisfa<fHon  for  all  the  sins  of 
men,  for  those  who  have  faith  ;  and  that  those  who  have  foith 
only,  with  confidence  that  it  is  true,  and  with  a  trust  in  the  im- 
putation of  the  Lord's  merit,  are  without  sins,  and  appear  before 
God  like  those  with  washed  and  bright  faces.  From  all  this  it 
is  clear  that  it  is  the  common  religion  of  all  the  churches  in 
the  Christian  world  that  man  should  examine  himself,  should  see 
and  acknowledge  his  sins,  and  afterwards  refrain  from  them  ; 
and  that  otherwise  there  is  not  salvation,  but  damnation.  More- 
over, that  this  is  the  veritable  Divine  truth  is  evident  from  the 
passages  in  the  Word,  where  man  is  commanded  to  repent ;  as 
the  following : 

Jesus  said,  "Bring  forth  therefore  fruits  worthy  of   repentance 

Even  now  is  the  axe  laid  unto  the  root  of  the  tree  ;   every  tree 

therefore  that  bringeth  not  forth  good  fruit  is  hewn  down,  and 

cast  into  the  fire  "  {Lukt-  iii.  8,  g). 
Jesus  said,  "  Except  ye  repent  ye  shall  all . .  perish  "  (Luke  xiii.  3,  5). 
Jesus  preached  "  the  gospel  of  the  kingdom  of  God, . . .  Repent  ye  and 

believe  the  gospel  "  {Mark  i.  14,  15). 
Jesus  sent  forth  His  disciples,  and  they  went  out  and  preached  "that 

men  should  repent"  {Mark  vi.  12). 
Jesus  said  to  the  apostles  that  "  repentance  and  remission  of  sins  should 

be  preached  ....  unto  all  nations  "  {Luke  x.xiv.  47). 
John  preached  "  the  baptism  of  repentance  for  the  remission  of  sins  " 

{Mark  i.  4  ;  Ltike  iii.  3). 

Think  of  this  with  some  understanding  ;  and  if  you  have  religion 
you  will  see  that  repentance  from  sins  is  the  way  to  heaven,  that 
faith  separate  from  repentance  is  not  faith,  and  that  those  who 
are  not  in  faith  because  they  do  not  repent  are  in  the  way  to  hell. 
115.  Those  who  are  in  faith  separate  from  charity,  and  have 
confirmed  themselves  in  it  from  Paul's  saying  to  the  Romans, 

That  a  man  is  justified  by  faith  apart  from  the  works  of  the  law  {Rom. 
iii.  28), 

adore  this  saying  like  men  w^ho  adore  the  sun  ;  and  they  become 
like  those  who  fix  their  eyes  steadily  on  the  sun,  by  which  the 
sight  is  so  blurred  that  they  can  see  nothing  in  ordinary  light. 
For  they  do  not  see  that  "the  works  of  the  law"  mean,  not  the 
commandments  of  the  decalogue,  but  the  rituals  described  by 
Moses  in  his  books,  which  are  there  always  called  "the  law." 
Lest,  therefore,  it  should  be  thought  that  the  commandments  are 
meant  Paul  explains  by  saying, 

"  Do  we  then  make  void  the  law  through  faith  ?     God  forbid  ;  yea,  we 
establish  the  law"  (verse  31  of  the  same  chapter). 

Those  who  have  confirmed  themselves   by  this  saying  in  faith 


76  ANGELIC   WISDOM 

separate  from  charity,  from  gazing  at  this  passage  as  at  the  sun, 
fail  to  see  where  Paul  enumerates  the  laws  of  faith  as  being  the 
very  works  of  charity  ;  and  what  is  faith  without  its  laws  ?  Nor 
do  they  notice  where  he  enumerates  evil  works,  and  declares  that 
those  who  do  them  cannot  enter  into  heaven.  This  shows  clearly 
how  great  is  the  blindness  that  has  been  induced  by  a  wrong  un- 
derstanding of  this  single  passage. 

116.  Evils  in  the  external  man  can  be  put  away  only  by 
man's  instrumentality,  because  it  is  of  the  Lord's  Divine  provid- 
ence that  whatever  man  hears,  sees,  thinks,  wills,  speaks,  and 
does,  seems  to  him  to  be  wholly  his  own.  Without  this  appear- 
ance (as  has  been  shown  above,  n.  71-95,  and  in  subsequent  num- 
bers) there  could  be  in  man  no  reception  of  Divine  truth,  no  de- 
termination towards  doing  good,  no  appropriation  of  love  and 
wisdom  or  of  charity  and  faith,  and  therefore  no  conjundion  with 
the  Lord,  consequently  no  reformation  and  regeneration  and  thus 
salvation.  Without  this  appearance  repentance  from  sins,  and 
faith  even,  are  evidently  impossible.  It  is  also  evident  that  with- 
out this  appearance  a  man  would  not  be  a  man,  but  would  be  de- 
void of  rational  life  like  a  beast.  Let  any  one  who  will  consult  his 
reason  and  see,  when  a  man  thinks  about  good  and  truth,  spirit- 
ual, moral,  or  civil,  whether  there  is  any  other  appearance  than 
that  he  thinks  from  himself;  let  him  then  accept  this  do6lrinal, 
that  everything  good  and  true  is  from  the  Lord  and  nothing  from 
man  ;  and  will  he  not  acknowledge  this  consequence,  that  man 
must  do  good  and  think  truth  as  if  of  himself,  and  yet  must  ac- 
knowledge that  he  does  it  from  the  Lord  ;  and  furthermore,  that 
man  must  put  away  evils  as  if  of  himself  and  yet  must  acknow- 
ledge that  he  does  it  from  the  Lord  ? 

117.  Many  are  not  aware  that  they  are  in  evils,  inasmuch 
as  they  do  not  do  them  outwardly  because  they  fear  the  civil  laws 
and  the  loss  of  reputation,  and  thus  from  custom  and  habit  fall 
into  the  way  of  shunning  evils  as  detrimental  to  their  honor  and 
success.  But  when  evils  are  not  shunned  from  a  religious  princi- 
ple, on  the  ground  that  they  are  sins  and  antagonistic  to  God, 
the  lusts  of  evil  with  their  enjoyments  still  remain,  like  impure 
waters  confined  and  stagnant.  Let  such  examine  their  thoughts 
and  intentions,  and  they  will  find  these  lusts,  provided  they  know 
what  sins  are.  [2.]  This  is  a  state  of  many  who  have  confirmed 
themselves  in  faith  separate  from  charity,  who,  believing  that  the 
law  does  not  condemn  them,  do  not  even  think  about  sins ;  and 
some  question  whether  there  are  any  sins  in  them,  or  if  there  are, 


CONCERNING   THE    DIVINE    PROVIDENCE. — N.    II9.  77 

whether  they  are  sins  before  God,  since  they  have  been  pardoned. 
In  a  like  state  are  natural  moralists,  who  believe  that  civil  and 
moral  life  with  its  prudence  accomplishes  everything  and  Divine 
providence  nothing.  Such  also  are  those  who  strive  with  great 
eagerness  after  a  reputation  and  name  for  honesty  and  sincerity 
for  the  sake  of  honor  or  gain.  But  those  who  are  of  this 
character,  and  who  have  also  despised  religion,  become  after 
death  spirits  of  lusts,  appearing  to  themselves  as  if  they  were 
men,  but  to  others  at  a  distance  Hke  treacherous  forms  (pnapi, ; 
and  like  birds  of  night  they  see  in  the  dark  and  not  in  the 
light. 

Il8*  (v.)  Therefore  77ian  otight  as  if  of  himself  to  put 
aii-ay  evils  from  the  exterjial  rtian. — This  has  already  been 
proved  by  what  has  been  said.  It  may  also  be  seen  explained 
in  three  articles  in  the  Doclriyie  of  Life  for  the  New  femsa/ttn, 
first,  That  no  one  can  shun  evils  as  sins,  so  as  to  turn  away  from 
them  interiorly,  except  by  combats  against  them  (n.  92-100)  ; 
secondly,  That  man  ought  to  shun  evils  as  sins  and  to  fight 
against  them  as  if  of  himself  (n.  101-107)  ;  thi?-dly,  That  if  one 
shuns  evils  for  any  reason  whatever  except  that  they  are  sins  he 
does  not  shun  them,  but  only  prevents  their  appearing  before 
the  world  (n.  108-113). 

IIQ.  (vi.)  The?i  the  Lord  cleanses  vian  from  the  hists  \of 
evil'\  in  the  internal  'man,  and  f-om  the  evils  themselves  in  the 
external. — The  Lord  cleanses  man  from  the  lusts  of  e\il  when 
the  man,  as  if  of  himself,  puts  away  the  evils,  for  the  reason,  in 
the  first  place,  that  the  Lord  cannot  cleanse  him  until  he  does 
this  because  the  evils  are  in  the  external  man  and  the  lusts  of 
evil  in  the  internal  man,  and  the  two  are  connected  like  roots 
and  trunk  ;  consequently  until  the  evils  are  put  away  no  opening 
is  possible,  for  the  evils  obstruct  and  close  the  door ;  and  the 
door  can  be  opened  by  the  Lord  only  by  man's  instrumentality, 
as  has  been  shown  just  above.  When,  therefore,  man  as  if  of 
himself  opens  the  door,  the  Lord  roots  out  the  lusts  and  the  evils 
together.  A  second  reason  is,  that  the  Lord  acts  into  man's 
inmost,  and  from  the  inmost  into  consequent  things  even  to 
outmosts ;  while  man  is  simultaneously  in  outmosts.  Therefore 
so  long  as  man  from  himself  holds  the  outmo'^ts  closed  there  can 
be  no  cleansing,  but  only  such  operation  by  the  Lord  in  man's 
interiors  as  the  Lord  carries  on  in  hell  Tthe  man  who  is  both  in 
lusts  and  in  evils  being  a  form  of  hell),  and  this  operation  is  only 
an  arrangement  to  prevent  one  thing  from  destroying  another, 


78  ANGELIC    WISDOM 

and  to  prevent  the  violation  of  good  and  truth.  The  Lord  con- 
tinually solicits  and  urges  man  to  open  the  door  to  Him,  as  is 
clear  from  His  words  in  the  Apocalypse : 

"Behold,  I  stand  at  the  door  and  knock  ;  if  anyone  hear  My  voice  and 
open  the  door,  I  will  come  in  to  him  and  will  sup  with  him  and 
he  with  Me"  (iii.  20). 

I20.  Of  the  interior  state  of  his  mind  or  of  his  internal 
man,  man  knows  nothing  whatever.  Althougii  there  are  infinite 
things  there,  not  one  of  them  comes  to  man's  cognizance.  For 
the  internal  of  man's  thought,  or  his  internal  man,  is  his  spirit 
itself;  and  in  it  there  are  things  as  infinite  and  numberless  as  there 
are  in  his  body,  and  even  more  innumerable ;  for  man's  spirit  is 
a  man  in  its  form,  and  all  things  belonging  to  it  correspond  with 
all  things  of  man  in  the  body.  And  just  as  man  has  no  know- 
ledge from  any  sensation  of  the  manner  in  which  his  mind  or  his 
soul  operates  in  all  things  of  the  body,  conjointly  and  severally, 
so  neither  does  he  know  in  what  manner  the  Lord  operates  in 
all  things  of  his  mind  or  soul,  diat  is,  in  all  things  of  his  spirit. 
The  operation  is  unceasing ;  in  it  man  has  no  jjart,  and  yet  the 
Lord  can  cleanse  man  from  no  lust  of  evil  in  his  spirit  or 
internal  man  so  long  as  man  holds  his  external  closed.  Man 
holds  his  external  closed  by  means  of  evils,  every  one  of  which 
seems  to  him  as  a  single  thing,  and  yet  in  every  one  there  are 
infinite  things ;  and  when  man  puts  away  an  evil  as  a  single 
thing  the  Lord  puts  away  the  infinite  things  in  it.  This  is  what 
is  meant  by  the  Lord's  then  cleansing  man  from  the  lusts  of  evil 
in  the  internal  man,  and  from  the  evils  themselves  in  the  ex- 
ternal. 

I2I«  Many  believe  that  man  is  cleansed  from  evils  by  merely 
believing  what  the  church  teaches  ;  others  by  his  doing  good  ; 
others  l>y  his  knowing,  talking  about,  and  teaching  the  things  of 
the  church  ;  others  by  his  reading  the  Word  and  pious  books ; 
others  by  his  attending  churches,  listening  to  sermons,  and  espe- 
cially by  coming  to  the  Holy  Supper ;  others  by  his  renouncing 
the  world  and  devoting  himself  to  piety  ;  and  others  by  his  con- 
fessing himself  guilty  of  all  sins;  and  so  on.  Yet  none  of  these 
cleanse  man  in  the  least  unless  he  examines  himself,  sees  his 
sins,  acknowledges  them,  condemns  himself  for  them,  and  re- 
l)ents  by  refraining  from  them  ;  and  all  this  he  must  do  as  if  of 
himself,  but  with  acknowledgment  in  heart  that  he  does  it  from 
the  Lord.     [2.]    Until  this  is  done  the  things  that  have   been 


CONCERNING    THE    DIVINE    PROVIDENCE. — N.   1 23.  79 

mentioned  above  do  not  help  at  all,  for  they  are  either  meritori- 
ous or  hypocritical ;  and  those  who  do  them  appear  in  heaven 
before  angels  like  beautiful  harlots,  smelling  badly  from  their 
corruption,  or  like  ill-favored  women  so  painted  as  to  appear 
handsome,  or  like  masked  adlors  and  mimics  on  the  stage,  or 
like  apes  in  human  clothing.  But  when  evils  have  been  put 
away  the  things  enumerated  above  belong  to  the  love  of  those 
who  do  them  ;  and  such  appear  in  heaven  before  the  angels  as 
beautiful  human  beings,  and  partners  and  companions  of  the 
angels. 

122.  But  it  must  be  well  understood  that  when  a  man 
wishes  to  repent  he  must  look  to  the  Lord  alone ;  if  he  looks  to 
God  the  Father  only  he  cannot  be  cleansed ;  nor  if  he  looks  to 
the  Father  for  the  sake  of  the  Son,  nor  if  he  looks  to  the  Son  as 
merely  a  man.  For  there  is  one  God,  and  that  one  is  the  Lord, 
His  Divine  and  Human  being  one  person,  as  shown  in  the 
Doflrine  of  the  New  ycriisalem  concerning  the  Lord.  In  order 
that  man  in  repenting  might  look  to  the  Lord  alone  He  insti- 
tuted the  Holy  Supper,  which  confirms  the  remission  of  sins  in 
those  who  repent.  It  confirms  this  because  in  that  Supper  or 
communion  every  one  is  kept  looking  to  the  Lord  alone. 

123.  (vii.)  It  is  the  unceasing  effort  of  the  Lord^s  Divine 
providence  to  conjoin  man  with  Himself  and  Himself  with 
man,  that  he  may  be  able  to  bestow  tipon  man  the  happinesses  of 
eternal  life ;  and  this  can  be  done  only  so  far  as  evils  with  their 
licsts  are  put  away. — That  it  is  the  unceasing  effort  of  the  Lord's 
Divine  providence  to  conjoin  man  with  Himself  and  Himself 
with  man,  and  that  this  conjun6lion  is  what  is  called  reformation 
and  regeneration,  and  that  from  it  man  has  salvation,  has  been 
shown  above  (n.  27-45),  Who  does  not  see  that  conjun6lion 
with  God  is  life  eternal  and  salvation?  Every  one  sees  it  who 
believes  that  men  are  from  creation  images  and  likenesses  of 
God  {Gen.  i.  26,  27),  and  who  knows  what  an  image  and  likeness 
of  God  is.  [2.]  Who  that  is  possessed  of  sound  reason,  when 
he  thinks  from  his  rationality  and  is  willing  to  think  from  his 
liberty,  can  believe  that  there  are  three  Gods,  equal  in  essence, 
and  that  Divine  Being  (Esse)  or  Divine  Essence  can  be  divided? 
That  there  is  a  Trine  in  the  one  God  can  be  conceived  and  com- 
prehended, as  one  can  comprehend  that  there  are  soul,  body, 
and  outgoing  of  life  from  these  in  an  angel  or  in  a  man.  And  as 
it  is  in  the  Lord  alone  that  this  Trine  in  One  is  possible,  it 
follows  that  conjunction  must  be  with  the  Lord.     Make  use  of 


80  ANGELIC    WISDOM 

your  rationality  toj^cllici-  with  jour  lihcrly  ol  thinkiniij  and  you 
will  sec  thi.'--  truth  in  its  h.^ht  ;  hut  iirst  j^ranl  that  there-  is  a  (iod, 
and  a  iicaven  and  eternal  liii-.  13.1  Since,  then,  God  is  one,  and 
man  was  made  from  creation  an  image  and  likeness  of  Him,  and 
since  by  means  of  infernal  love  and  its  lusts  and  their  enjoyments 
man  has  come  into  the  love  of  all  evils,  and  has  thereby  destroyed 
in  himself  the  ima_i;e  and  likeness  of  God,  it  follows  that  it  is  the 
unceasini4  cllort  ot  tlu;  Lord's  Divine  providence  to  conjoin  man 
with  IlimMJl  and  lliuisejl  with  man,  and  thus  make  man  t(j  be 
an  imaL;e  ol  (iod.  It  also  follows,  that  this  is  to  the  entl  that  the 
Lord  may  bestow  upon  man  the  happinesses  of  eternal  life;  for 
such  is  Divine  love.  [4.1  Hut  the  Lord  cannot  bestow  these 
upon  man,  nor  make  him  an  ima^c  of  Himself,  unless  man,  as  if 
ot  liinisell,  ])uts  away  .sins  in  the  exlnnal  man  ;  for  the  reason  that 
the  Lord  is  not  only  Divine  love  but  is  also  Divine  wisdom  ;  and 
Divine  love  does  nothing- exc-ept  fiom  its  own  Divine  wisdom  and 
in  accordance-  with  it.  And  il  is  in  accordanci-  with  llis  Divine 
wisdom  tiiat  man  cannot  Ik-  conjoined  with  tin-  Loid,  and  thus 
reformed,  rct^cncratt'd,  and  .s;i\icl,  unK-ss  il  is  pcrniiUcd  him  to 
uti  from  freedom  in  accordance  with  rc-ason  (for  by  this  man  is 
man).  And  whatever  is  in  accoi'dance  with  the  Lord's  Divine 
wisdom  belongs  also  to  his  Dixinc  i)ro\itlence. 

124*  To  this  I  will  add  two  arcana  of  anj^elic  wisdom,  from 
which  it  can  be  .seen  what  the  Divine  prox'idcnce  is  :  first,  that  the 
Lord  in  no  wise  acfls  upon  any  particular  thinin  in  man  singly 
without  aiSinqf  simultaneously  upon  all  thini^^s  ;  secomlly,  that  the 
Lord  a6ts  iVom  iiunosts  and  iVom  outmosts  simultaneously.  T//i' 
Lord  in  no  7i'/sc  a(7s  }ipo)i  a/n'  particular  tliiu}^  in  man  singly 
ivUhont  afling  siniultanrously  upon  all  things  of  man,  for  the  rea- 
son that  all  thinj^s  of  mm  arc  in  such  conne6lion,  and  throuj^h  this 
conne6lion  in  such  a  form,  that  they  do  not  -AfX  as  many  but  as  a 
one.  It  is  acknowledi;cd  that  in  respecl  to  his  body  man  is  in 
suc-h  a  connc(.Hion,  and  through  this  connection  in  such  a  form. 
The  human  mind  is  in  .1  like  form  from  a  conneclion  of  all  things 
in  it  :  lor  the  Innnan  mind  is  tlu-  spiritual  man,  and  is  a6lually  the 
man.  l'*rom  this  it  is  that  man's  spirit,  which  is  his  mind  in  his 
body,  is  in  its  entire  form  a  man  ;  consequently  man  after  tleath 
is  just  as  much  a  man  as  he  was  in  the-  world,  with  this  difierence 
only,  that  he  has  cast  oft"  the  coverings  that  formed  his  body  in 
the  world.  [2.]  Since,  then,  the  human  form  is  such  that  all  the 
parts  make  a  general  w  hole,  which  aAs  as  one,  it  follows  that  one 
part  cannot  be  moved  out  of  its  place  and  changed  in  state  except 


CONCERNING    THE    DIVINE    PROVIDEN'CE. — N.    I25.  8I 

by  the  consent  of  the  rest ;  for  if  one  were  removed  from  its 
place  and  changed  in  state,  the  form  wliich  adls  as  one  would  suf- 
fer. This  makes  clear  that  the  Lord  in  no  wise  ads  upon  any 
particular  thing  without  acling  simultaneously  upon  all.  Thus 
does  the  Lord  aCl  upon  the  entire  angelic  heaven,  since  the  entire 
angelic  heaven  in  the  Lord's  sight  is  as  one  man.  Thus,  too, 
does  He  acl  upon  each  angel,  because  each  angel  is  a  heaven  in 
the  least  form.  Thus  also  docs  he  a6l  uj^on  each  man,  primarily 
upon  all  things  of  his  mind,  antl  through  these  upon  all  things  of 
his  body  ;  for  the  mind  of  man  is  his  spirit,  and  in  the  measure 
of  its  conjunction  with  the  Lord  is  an  angel,  while  the  body  is 
obedience.  [3.]  But  it  should  be  clearly  understood  that  the  Lord 
also  a(5ls  ui)on  every  particular  in  man  singly,  and  even  most 
singly,  but  sinmllaneously  through  all  things  of  his  form  ;  and 
yet  He  does  not  change  the  state  of  any  part  or  of  any  particular 
thing  except  harmoniously  with  the  whole  form.  But  on  this 
more  will  be  said  in  what  follows  ;  where  it  will  be  shown  that  the 
Lord's  Divine  providence  is  universal  because  it  is  in  particulars, 
and  that  it  is  particular  because  it  is  universal.  [4.1  Tlw  Lord 
afls  from  inmosts  and  from  outmosts  simullaiicously.  Tliis  is 
true  for  the  reason  that  in  this  and  in  no  other  way  can  all  things 
and  each  thing  be  held  together  in  conne(5lion  ;  for  intermediates 
are  connedled  in  unbroken  series  from  inmosts  even  to  outmosts, 
and  in  outmosts  they  are  together ;  for  in  the  outmost  there  is  a 
simultaneous  presence  of  all  things  from  the  first,  as  has  been 
shown  in  Part  Third  of  the  work  on  The  Divine  Love  and  the 
Divine  Wisdom.  It  was  for  this  reason  also  that  the  Lord  from 
eternity,  or  Jehovah,  came  into  the  world,  and  there  put  on  and 
assumed  Humanity  in  outiiKJSts,  that  he  might  be  from  firsts  and 
in  outmosts  together  ;  and  thus  from  firsts  through  outmosts 
might  rule  the  whole  world  and  thereby  save  the  men  whom  he 
is  able  to  save  in  accordance  with  the  laws  of  His  Divine  provid- 
ence, which  are  also  the  laws  of  His  Divine  wisdom.  And  thus 
it  is,  as  acknowledged  in  the  Christian  world,  that  no  mortal 
could  have  been  saved  unless  the  Lord  had  come  into  the  world 
{see  the  DoHrine  of  the  Nciv  yerusalem  co7icerninff  Faitli,  n. 
35).  And  this  is  why  the  Lord  is  called  "The  First  and  the 
Last." 

125.  These  angelic  arcana  have  been  ])remised  to  make 
comprehensible  the  operation  of  the  Lord's  Divine  providence  in 
conjoining  man  with  the  Lord,  and  the  Lord  with  man.  This 
operation  is  not  ujjon  any  particular  of  man  by  itself,  except  as  it 


82  ANGELIC    WISDOM 

is  simultaneously  upon  all  things  of  man ;  and  this  is  done  from 
his  inmost  and  from  his  outmosts  simultaneously.  The  inmost  of 
man  is  his  life's  love ;  his  outmosts  are  the  things  that  are  in  the 
external  of  his  thought ;  and  his  intermediates  are  the  things  that 
are  in  the  internal  of  his  thought.  The  quality  of  these  in  the  evil 
man  has  already  been  shown.  From  this  again  it  is  clear  that  the 
Lord  cannot  acl  from  inmosts  and  outmosts  simultaneously  except 
in  connection  with  man,  for  in  outmosts  man  and  the  Lord  are 
together,  consequently  as  man  acts  in  outmosts,  which  are  under 
his  control,  being  within  the  realm  of  his  freedom,  so  the  Lord 
a.6is  from  man's  inmosts  and  upon  the  unbroken  series  to  out- 
mosts. The  things  that  are  in  man's  inmosts  and  in  the  series 
from  inmosts  to  outmosts  are  wholly  unknown  to  man ;  and 
therefore  he  knows  nothing  whatever  of  the  way  in  which  the 
Lord  works  there  or  what  He  does  ;  but  as  this  work  is  so  closely 
conne(5t;ed  as  to  be  a  one  with  outmosts  it  is  unnecessary  for  man 
to  know  more  than  that  he  must  shun  evils  as  sins  and  look  to 
the  Lord.  In  this  and  in  no  other  way  can  his  life's  love,  which 
from  birth  is  infernal,  be  put  away  by  the  Lord,  and  a  heavenly 
life's  love  be  implanted  in  its  place. 

126.  When  a  heavenly  life's  love  has  been  implanted  by  the 
Lord  in  place  of  an  infernal  life's  love,  affe6lions  for  good  and 
truth  are  implanted  in  place  of  the  lusts  of  evil  and  falsity ;  and 
the  enjoyments  of  affe6lions  for  good  are  implanted  in  place  of 
the  enjoyments  of  the  lusts  of  evil  and  falsity  ;  and  the  goods  of 
heavenly  love  are  implanted  in  place  of  the  evils  of  infernal  love. 
Then  prudence  is  implanted  in  place  of  cunning,  and  wise 
thoughts  in  place  of  crafty  thoughts.  Thus  man  is  born  again 
and  becomes  a  new  man.  What  kinds  of  good  succeed  in  place 
of  evils  can  be  seen  in  the  Doilrine  of  Life  for  the  New  feriisa- 
lem  (n.  67-73,  74""79»  80-86,  87-91)  ;  also  that  so  far  as  a  man 
shuns  and  turns  away  from  evils  as  sins  he  loves  the  truths  of 
wisdom  (n.  32-41)  ;  and  so  far  he  has  faith  and  is  spiritual  (n. 
42-52). 

I27»  It  has  been  shown  from  the  exhortations  read  in  all 
Christian  churches  before  the  holy  communion  that  the  commion 
religion  of  the  whole  Christian  world  teaches  that  man  must  ex- 
amine himself,  see  his  sins,  acknowledge  them,  confess  them  be- 
fore God,  and  refrain  from  them  ;  and  that  this  is  repentance,  re- 
mission of  sins,  and  consequently  salvation.  This  can  be  seen 
also  from  the  Faith  that  takes  its  name  from  Athanasius,  and  that 
has  been  accepted  in  the  whole  Christian  world ;  at  the  end  of 


CONCLRMNG    THE    DIVINE    PROVIDENCE. — N.    128.  83 

whicli  are  ihese  words  : 

"The  Lord  will  come  to  judge  the  living  and  dead;  at  whose 
coming  those  that  have  done  good  shall  enter  into  life  eternal,  and 
those  that  have  done  evil  into  eternal  fire." 

128.  Who  does  not  know  from  the  Word  that  a  life  after 
death  is  allotted  to  every  one  according  to  his  deeds?  Open  the 
Word,  read  it,  and  yoti  will  see  this  clearly  ;  but  while  doing  this, 
exclude  from  your  thoughts  faith  and  justification  by  it  alone. 
As  e\  idence  that  the  Lord  teaches  this  everywhere  in  His  Word, 
take  these  few  examples  : 

"  Every  tree  that  bringeth  not  forth  good  fruit  is  hewn  down  and  cast 

into    the    tire.      Therefore  by  their   fruits  ye  shall  know  them" 

(Matt.  vii.  19,  20). 
"  Many  will  say  to  Me  in  that  day,  Lord, . . .  have  we  not  prophesied  by 

Thy  name, . . .  and  in  Thy  name  done  many  mighty  works?     And 

then  will  I  profess  unto  them,  I  do  not  know  you  ;  depart  from 

IVIe,  ye  that  work  iniquity"  (Matt.  vii.  22,  23). 
"Every  one  that  heareth  ^Iy  words  and  doeth  them,  I  will  liken  him  to 

a  prudent  man  who  built  his  house  upon  a  rock  ;  . . . .  and  every 

one  that  heareth  these  sayings  of  Mine  and  doeth  them  not,  shall 

be  likened  unto  a  foolish  man  who  built  his  house  upon"  "the 

ground  without  a  foundation  "'  {Matt.  vii.  24,  26  ;  Luke  vi.  46-49). 
[2.]  "  The  Son  of  man  shall  come  in  the  glory  of  His  Father, ....  and  then 

He  shall  render  unto  every  man  according  to  his  deeds"  {Matt. 

xvi.  27). 
"The  kingdom  of  God  shall  be  taken  away  from  you  and  shall  be  given 

to  a  nation  bringing  forth  the  fruits  thereof"  {Matt.  xxi.  43). 
Jesus  said,  "  My  mother  and  My  brethren  are  these  who  hear  the  Word 

of  God  and  do  it "  {Luke  viii.  21). 
"  Then  shall  ye  begin  to  stand  without  and  to  knock  at  the  door,  saying, 

Lord, . .  open  unto  us  ;  but  He  shall  answer  and  say  "  to  them,  "  I 

know  ye  not  whence  ye  are  ;  ....  depart  from  Me,  all  ye  workers 

of  iniquity  "  (Luke  xiii.  25-27). 
"They  that  have  done  good  shall  go  forth  unto  the  resurrection  of  life, 

and  they  that  have  done  evil  unto  the  resurrecflion  of  judgment" 

( 7olin  V.  29). 
13.]  "  We  know  that  God  heareth  not  sinners  ;  but  if  anyone  worship  God 

and  do  His  w;!l,  him  He  heareth"  {John  ix.  31). 
"  If  ye  know  these  things,  blessed  are  ye  if  ye  do  them  "  {John  xiii.  17). 
"He  that  hath  My  commandments  and  doeth  them,  he  it  is  that  loveth 

Me,  ....  and  I  will  love  him  ....  and  will  come  to  him,  and  make 

My  abode  with  him  "  {John  xiv.  15,  21-24). 
"Ye  are  My  friends  if  ye  do  whatsoever  I  command  you I  have 

chosen  you  ....  that  ye  may  bring  forth  fruit,  and  that  your  fruit 

may  abide"  {John  xv.  14,  16). 
(4.1  The  Lord  said  to  John,"  To  the  angel  of  th  ^  Ephesian  church  write. . .  . 

I  know  thy  works  ; .  . .  T  have  against  thee  that  thou  hast  left  thy 

first  charity Repent,  and  do  the  first  works  ;  if  not ....  I  will 

remove  thy  lampstand  out  of  its  place  "  {Apoc.  ii.  i,  2,  4,  5). 
"To  the  angel  of  the  church  of  the  Smyrneans  write I  know  thy 

works"  {Apoc.  ii.  8,  9). 
"  To  the  angel  of  the  church  at  Pergamum  write,  ....  I  know  thy  works, 

re[^ent "  {Apoc.  ii.  12,  13,  16). 
"To  the  angel  of  the  church  in  Thyatira  write,  ....  I  know  thy  works 


84  ANGELIC    WISDOM 

and  charity and  thy  last  works  to  be  more   than    the  first " 

{Apoc.  ii.  i8,  tq). 
"  To  the  angel  of  the  church  in  Sardis  write, ....  I  know  thy  works,  that 

thou  hast  a  name  and  that  thou  livest,  and  art  dead I  have 

not  found  thy  works  perfecft  before  God;  ....  repent"  {Apoc.  iii. 

1-3). 
"  To  the  angel  of  the  church  in  Philadelphia  write,  I  know  thy  works  " 

{Apoc.  iii.  7,  8). 
"  To  the  angel  of  the  church  of  the  Laodiceans  write I  know  thy 

works  ; .  . . .  repent "  (Apoc.  iii.  14,  15,  19). 
"  I  heard  a  voice  from  the  heavens  saying,  Write, . . .  Blessed  are  the  dead 

who  die  in  the  Lord  from  henceforth  ;  . . , .  their  works  do  follow 

them  "  {Apoc.  xiv.  13). 
"  A  book  was  opened,  which  is  the  book  of  life  ;    and  the  dead  were 

judged, ....  all  according  to  their  works  "  {Apoc.  xx.  12,  13). 
"  Behold,  I  come  quickly  ;  and  My  reward  is  with  Me,  to  give  to  every 

man  according  to  his  work"  {Apoc.  xxii.  12). 

Thus  far  the  New  Testament.  [5.]  Still  more  numerous  are  the 
evidences  in  the  Old  Testament,  from  which  I  will  quote  this 
one  only : 

"Stand  in  the  gate,...  of  Jehovah,  and  proclaim  there  this  word, 

Thus  saith  Jehovah  of  Hosts,  the  God  of  Israel :  Amend  your 
ways  and  your  doings  ;  . . . .  trust  ye  not  in  lying  words,  saying, 
The  temple  of  Jehovah,  the  temple  of  Jehovah,  the  temple  of  Je- 

hovah  are  these Will  ye  steal,  murder,  and  commit  adultery, 

and  swear  falsely, ....  and  then  come  and  stand  before  Me  in  this 
house,  upon  which  My  name  is  named,  and  say,  We  are  delivered, 
while  ye  do  ... .  these  abominations  ?  Is  this  house  ....  become  a 
den  of  robbers?  ....  Behold  I,  even  I,  have  seen  it,  saith  Jeho- 
vah" {j^er.  vii.  2-4,  9-11). 


It  is  a  law  of  the  Divine  providence  that  man  should 

NOT  be  compelled  BY  EXTERNAL  MEANS  TO  THINK 
AND  WILL,  AND  THUS  TO  BELIEVE  AND  LOVE,  THE 
THINGS  OF  RELIGION,  BUT  SHOULD  GUIDE  HIMSELF, 
AND   SOMETIMES    COMPEL    HIMSELF. 

129*  This  law  of  the  Divine  providence  follows  from  the  two 
preceding,  namely,  that  man  should  a6l  from  freedom  in  accord- 
ance with  reason  (n.  71-99);  and  that  he  should  do  this  from 
himself  and  yet  from  the  Lord,  therefore  as  if  from  himself  (n. 
100-128).  And  as  being  compelled  is  not  from  freedom  in  ac- 
cordance with  reason,  and  not  from  oneself,  but  is  from  what  is 
not  freedom,  and  from  another,  so  this  law  of  the  Divine  provid- 
ence follows  in  order  after  the  two  former.  Everyone  acknow- 
ledges, moreover,  that  it  is  impossible  to  compel  any  one  to  think 


CONCERNING   THE    DIVINE    PROVIDENCE. — N.  I30.  85 

what  he  is  not  willing  to  think,  and  to  will  what  his  thought  lor- 
bids  him  to  will,  thus  to  believe  what  he  does  not  believe,  and 
wholly  so  w  hat  he  is  unwilling  to  believe ;  or  to  love  what  he 
does  not  love,  and  wholly  so  what  he  is  unwilling  to  love.  For 
a  man's  spirit  or  mind  has  full  liberty  in  thinking,  willing,  be- 
lie\ing,  and  loving.  It  has  this  liberty  by  influx  from  the  spir- 
itUcd  world,  which  does  not  compel  (for  man's  spirit  or  mind  is  in 
that  world),  and  not  by  influx  from  the  natural  world,  which  is 
received  only  when  it  a(fls  in  harmony  with  spiritual  influx.  [2.] 
A  man  may  be  forced  to  say  that  he  thinks  and  wills  and  believes 
and  loves  the  things  of  religion  ;  but  he  does  not  think,  will, 
believe,  and  love  them  unless  they  are  matters  of  affection  and 
reason  with  him,  or  come  to  be  so.  Also,  a  man  may  be  com- 
pelled to  speak  in  favor  of  religion  and  to  do  what  it  inculcates ; 
but  he  cannot  be  compelled  to  favor  it  in  his  thought  from  any 
belief  in  it,  or  to  favor  it  in  his  will  from  any  love  for  it.  More- 
over, in  kingdoms  where  justice  and  judgment  are  guarded,  men 
are  compelled  not  to  speak  against  religion,  and  to  do  nothing 
in  opposition  to  it,  and  yet  no  one  can  be  compelled  to  favor  it 
in  his  thought  and  will.  For  it  is  within  every  one's  freedom  to 
think  in  harmony  with  hell  and  to  will  in  favor  of  hell,  and  also 
to  favor  heaven  in  thought  and  will.  But  it  is  for  the  reason  to 
teach  what  hell  is  and  what  heaven  is,  and  what  the  abiding  con- 
dition is  in  the  one  and  in  the  other ;  and  it  is  from  the  reason 
that  the  will  has  its  preference  and  choice.  [3.1  From  all  this  it 
can  be  seen  that  the  external  may  not  compel  the  internal.  Nev- 
ertheless, this  is  sometimes  done ;  but  that  it  is  pernicious  will  be 
shown  in  this  order  : 

(i.)    No  one  is  reformed  by  miracles  and  signs,  becatise  they 

compel. 
(ii.)   No  one  is  reformed  by  visions  or  by  conversations  with 

the  dead,  because  they  compel. 
(iii.)    No  one  is  reformed  by  threats  and pienishfnetits,  becatise 

they  compel. 
(iv )    No  07te  is  reformed  in  states  that  do  not  spring  from 

rationality  and  liberty. 
(v.)    To  compel  oneself  is  not  contrary  to  rationality  attd 

liberty. 
(vi.)    The  external  man  must  be  reformed  by  means  of  the 

internal,  and  not  the  reverse. 

130*  (i.)  No  one  is  reformed  by  miracles  and  signs,  because 
they  compel. — It  has  been  shown  above  that  man  has  an  internal 
and  an  external  of  thought,  and  that  the  Lord  flows  into  man 


86  ANGELIC   WISDOM 

through  the  internal  of  his  thought  into  the  external,  and  thus 
teaches  and  leads  him  ;  also  that  it  is  of  the  Lord's  Divine  pro- 
vidence that  man  should  a&.  from  freedom  in  accordance  with 
reason.  Both  of  these  would  perish  in  man  if  miracles  were 
wrought  and  man  were  thereby  driven  to  believe.  That  this  is 
true  can  be  seen  rationally  in  this  way.  It  cannot  be  denied  that 
miracles  induce  a  belief  and  powerfully  persuade  that  what  is 
said  and  taught  by  him  who  does  the  miracles  is  true,  and  that 
this  at  first  so  occupies  man's  external  thought  as  to  bind  and 
fascinate  it,  as  it  were.  But  by  this  man  is  deprived  of  his  two 
faculties  called  rationality  and  liberty,  and  thus  of  the  ability  to 
a6l  from  freedom  in  accordance  with  reason  ;  and  then  the  Lord 
can  no  longer  flow  in  through  the  internal  into  the  external  of 
his  thought,  except  merely  to  leave  the  man  to  confirm  by  his 
rationality  what  he  has  been  made  through  the  miracle  to  be- 
lieve. [2.]  Man's  thought  is  so  conditioned  as  to  enable  him 
from  the  internal  of  his  thought  to  see  any  matter  in  the  external 
of  his  thought  as  in  a  sort  of  mirror  ;  for,  as  has  been  said  above, 
a  man  is  able  to  see  his  own  thought,  which  would  not  be  possi- 
ble except  from  a  more  internal  thought.  And  when  he  thus 
sees  a  matter  as  in  a  mirror  he  can  turn  it  this  way  and  that,  and 
shape  it  until  it  appears  to  him  beautiful ;  and  if  the  matter  is  a 
truth  it  may  be  likened  to  a  virgin  or  youth,  beautiful  and  living. 
But  when  one  cannot  turn  it  this  way  and  that,  and  shape  it,  but 
can  simply  believe  it  from  the  persuasion  induced  by  the  miracle, 
it  may  be  likened,  if  it  is  a  truth,  to  a  virgin  or  a  youth  carved 
from  wood  or  stone,  in  which  there  is  no  life.  It  may  also  be 
likened  to  an  objed  that  is  constantly  before  the  sight,  and  being 
alone  seen  conceals  every  thing  that  is  on  either  side  of  it  and  be- 
hind it.  Or  it  may  be  likened  to  a  sound  continually  in  the  ear 
that  takes  away  the  sense  of  harmony  from  many  sounds.  Such 
blindness  and  deafness  are  induced  on  the  human  mind  by  mira- 
cles. It  is  the  same  with  every  thing  confirmed  that  is  not  looked 
into  with  some  rationality  before  it  is  confirmed. 

I3I«  From  all  this  it  can  be  seen  that  a  faith  induced  by 
miracles  is  not  faith  but  persuasion  ;  for  there  is  nothing  rational 
in  it,  still  less  anything  spiritual ;  for  it  is  only  an  external  with- 
out an  internal.  The  same  is  true  of  every  thing  that  a  man 
does  from  such  a  persuasive  faith,  whether  he  acknowledges  God, 
worships  him  at  home  or  in  churches,  or  does  good  deeds. 
When  a  miracle  alone  leads  a  man  to  acknowledgment,  worship. 


CON'CERNIKG   THE    DIVINE    PROVIDENXE. — N.    1 33.  87 

and  piety,  he  a6ls  from  the  natural  man  and  not  from  the  spirit- 
ual. For  a  miracle  imparts  faith  throus^h  an  external  way  and 
not  through  an  internal  way,  thus  from  the  world  and  not 
from  heaven  ;  and  the  Lord  enters  into  man  through  no  other 
than  an  internal  way,  which  is  through  the  Word,  and  doctrine 
and  preachings  from  the  Word.  And  as  miracles  close  this  way, 
at  this  day  no  miracles  are  wrought. 

132.  That  miracles  are  such  can  be  seen  \-ery  clearly  from 
the  miracles  wrought  before  the  people  of  Judah  and  Israel. 
Although  these  had  seen  so  many  miracles  in  the  land  of  Egypt, 
and  afterwards  at  the  Red  Sea,  and  others  in  the  desert,  and  es- 
pecially on  Mount  Sinai  when  the  Law  was  promulgated,  yet 
only  a  month  afterwards,  while  Moses  tarried  on  that  mountain, 
they  made  themselves  a  golden  calf,  and  acknowledged  it  as 
Jehovah  who  led  them  forth  out  of  the  land  of  Egypt  {Exod. 
xxxii.  4-6).  So  again,  from  the  miracles  afterwards  wrought  in 
the  land  of  Canaan  ;  and  yet  the  people  relapsed  each  time  from 
the  {prescribed  worship.  And  again,  from  the  miracles  that  the 
Lord  wrought  before  them  when  he  was  in  the  world ;  and  yet 
they  crucified  Him.  [2.]  Miracles  were  wrought  among  the  men 
of  Judah  and  Israel  because  they  were  wholly  external  men,  and 
were  led  into  the  land  of  Canaan  merely  that  they  might  repre- 
sent the  church  and  its  internals  by  means  of  the  externals  of 
worship,  a  bad  man  equally  with  a  good  man  being  able  to  re- 
present. These  externals  aie  riiuals,  all  of  which  were  significa- 
tive of  spiritual  and  celestial  things.  Aaron  even,  although  he 
made  the  golden  calf  and  commanded  the  worship  of  it  ( Exod. 
xxxii.  2-5,  35),  could  represent  the  Lord  and  His  work  of  salva- 
tion. And  because  they  could  not  be  brought  by  the  internals 
of  worship  to  represent  those  things  they  were  brought  to  it  and 
even  driven  and  forced  to  it  by  miracles.  [3.]  They  could  not 
be  brought  to  it  by  the  internals  of  worship  because  they  did  not 
acknowledge  the  Lord,  although  the  whole  Word  that  was  in 
their  possession  treats  of  Him  alone  ;  and  he  that  does  not  ac- 
knowledge the  Lord  is  unable  to  receive  any  internal  of  worship. 
But  when  the  Lord  had  manifested  Himself,  and  had  been  re- 
ceived and  acknowledged  in  the  churches  as  the  eternal  God, 
miracles  ceased. 

133.  But  the  effe(5t  01  miracles  on  the  good  and  on  the  evil  is 
different.  The  good  do  not  desire  miracles,  but  they  believe  in  the 
miracles  recorded  in  the  Wmd.     And  when  they  hear  anything 


88  ANGELIC   WISDOM 

about  a  miracle  they  give  thought  to  it  only  as  an  argument  of 
no  great  weight  that  confirms  their  faith  ;  for  they  think  from  the 
Word,  thus  from  the  Lord,  and  not  from  the  miracle.  It  is  not 
so  with  the  evil.  They  may  be  driven  and  compelled  to  a  belief 
by  miracles,  and  even  to  worship  and  piety,  but  only  for  a  short 
time  ;  for  their  evils  are  shut  in  ;  and  the  lusts  of  their  evils  and 
the  enjoyments  therefrom  continually  a6l  upon  their  external  of 
worship  and  piety ;  and  in  order  to  get  out  of  their  confinement 
and  break  away  they  refledl  upon  the  miracle,  and  at  length  call 
it  a  trick  or  artifice,  or  a  work  of  nature,  and  thus  go  back  to 
their  evils.  And  he  who  returns  to  his  evils  after  he  has  wor- 
shipped profanes  the  goods  and  truths  of  worship ;  and  the  lot 
after  death  of  those  who  commit  profanation  is  the  worst  of  all. 
Such  as  these  are  meant  by  the  Lord's  words  {Matt.  xii.  43-45), 
that  their  last  state  becomes  worse  than  the  first.  Furthermore, 
if  it  were  needful  to  work  miracles  for  the  sake  of  those  who  do 
not  believe  from  the  Word,  they  must  be  wrought  for  all  such 
continually  and  visibly.  All  this  makes  clear  why  miracles  are 
not  wrought  at  this  day. 

I34rf .  (ii.)  A^  one  is  reformed  by  visions  or  by  conversations 
with  the  dead,  because  they  compel. — Visions  are  of  two  kinds. 
Divine  and  diabolical.  Divine  visions  are  produced  by  means  of 
representations  in  heaven,  and  diabolical  visions  by  means  of 
magic  in  hell.  There  are  also  fantastic  visions,  which  are  delu- 
sions of  an  abstradled  mind.  Divine  visions,  which  are  produced 
(as  has  been  said)  by  means  of  representations  in  heaven,  are 
such  as  the  prophets  had,  who  were  not  in  the  body  but  in  the 
spirit  when  they  were  in  these  visions  ;  for  visions  can  not  appear 
to  any  one  in  the  waking  states  of  the  body.  When,  therefore, 
they  appear  to  the  prophets  they  are  said  to  have  been  "in  the 
spirit,"  as  is  evident  from  the  passages  that  follow.  Ezekiel 
says : 

"  Moreover,  the  spirit  lifted  me  up,  and  brought  me  in  the  vision  of 

God,  in  the  spirit  of  God,  into  Chaldea,  to  them  of  the  captivity. 

So  the  vision  that  I  had  seen  went  up  over  me  "  (xi.  i,  24). 
Again,  That  the  spirit  lifted  him  up  between  the  earth  and  the  heaven, 

and   brought   him   in   the   visions   of   God    to  Jerusalem  (viii.  3, 

seq.). 
In  like  manner  he  was  in  the  vision  of  God  or  in  the  spirit  when  he  saw 

the  four  living  creatures  which  were  cherubim  (chaps,  i.  and  x.). 
As  also  when  he  saw  the  new  temple  and  the  new  earth,  and  the  angel 

measuring  them  (chaps,  xl.-xlviii.). 

That  he  was  then  in  the  visions  of  God  he  says  (xl.  2,  26)  ;  and 


CON'CERNIXG  THE  DIVINE  FROVIDEXCE. — N.    134a.  89 

in  the  spirit  (xliii.  5).     [2.]    In  a  like  state  was  Zechariah, 

When  he  saw  a  man  ricing  among  the  myrtle  trees  {Zech.  i.  8,  seq.) ; 

When  he  saw  four  horns  (i.  ife) ;  and  a  man  in  whose  hand  was  a  meas- 
uring line  (ii.  1-3,  seq.i  ; 

When  he  saw  a  lampstand  and  two  olive  trees  (iv.  i,  seq.); 

When  he  saw  the  flying  roll  and  the  ephah  (v.  i,  G)  ; 

When  he  saw  four  chariots  coming  out  from  between  two  mountains, 
and  horses  (vi.  i,  seq.). 

In  a  like  state  was  Daniel, 

When  he  saw  four  beasts  coming  up  from  the  sea  {Dan.  vii.  i,  seq.); 
When  he  saw  the  combat  between  a  ram  and  a  he-goat  (viii.  i,  seq.). 

That  he  saw  these  things  in  the  vision  of  his  spirit  is  slated  (vii. 
1,  2,  7,  13;  viii.  2;  X.  I,  7,  8);  and  that  the  angel  Gabriel  was 
seen  by  him  in  vision  (ix.  21).  [3.]  John,  also,  was  in  the  vision 
of  the  spirit  when  he  saw  what  he  described  in  the  Apocalypse  : 

As  when  he  saw  seven  lampstands,  and  in  their  midst  the  Son  of  man 

(i.  12-16) ; 
When  he  saw  a  throne  in  heaven,  and  One  sitting  upon  the  throne,  and 

four  animals  which  were  cherubim  round  about  it  (iv.) ; 
When  he  saw  the  book  of  life  taken  by  the  Lamb  (v.); 
When  he  saw  horses  going  out  from  the  book  (vi.) ; 
When  he  saw  seven  angels  with  trumpets  (viii.) ; 
When  he  saw  the  pit  of  the  abyss  opened,  and  locusts  going  out  of  it 

(ix.); 
When  he  saw  the  dragon,  and  its  combat  with  Michael  (xii.) ; 
When  he  saw  two  beasts,  one  rising  up  out  of  the  sea  and  the  other  out 

of  the  earth  (xiii.) ; 
When  he  saw  a  woman  sitting  upon  a  scarlet  colored  beast  (xvii.)  ; 
And  Babylon  destroyed  (xviii.) ; 

When  he  saw  a  white  horse  and  Him  who  sat  upon  it  (xix.) ; 
And  when  he  saw  the  new  heaven  and  the  new  earth  ;  and  the  Holy 

Jerusalem  coming  down  out  of  heaven  (x.xi.). 
And  when  he  saw  the  river  of  the  water  of  life  (xxii.). 

That  he  saw  these  things  in  the  vision  of  the  spirit  is  said  (i.  10 ; 
iv.  2;  V.  I ;  vi.  i;  xxi.  i,  2).  [4.]  Such  were  the  visions  that  ap- 
peared to  them  from  heaven,  not  before  the  sight  of  the  body  but 
before  the  sight  of  the  spirit.  Such  visions  do  not  take  place  at 
the  present  day  ;  if  they  did  they  would  not  be  understood,  be- 
cause they  are  produced  by  means  of  representations,  each  one  of 
which  is  significative  of  the  internal  things  of  the  church  and  the 
arcana  of  heaven.  Moreover,  it  was  foretold  by  Daniel  (ix.  24) 
that  they  would  cease  when  the  Lord  came  into  the  world.  But  di- 
abolical visio7is  have  sometimes  appeared,  induced  by  enthusiastic 
and  visionary  spirits,  who  from  the  delirium  that  possessed  them 
called  themselves  the  Holv  Spirit.     But  these  spirits  have  now 


90  ANGELIC    WISDOM 

been  gathered  up  by  the  Lord  and  cast  into  a  hell  separate  from 
the  hells  of  others.  All  this  makes  clear  that  by  no  other  visions 
than  those  in  the  Word  can  one  be  reformed.  There  are  also 
fantastic  visio7is :  but  these  are  mere  delusions  of  an  abstracted 
mind. 

I34&*  That  no  one  is  reformed  by  con\'ersations  with  the 
dead  is  evident  from  the  Lord's  words  respe6ling  the  rich  man  in 
hell  and  Lazarus  in  Abraham's  bosom  ;  for  the  rich  man  said, 

"  I  pray  thee,  father"  Abraham,  "  that  thou  wouldst  send  "  Lazarus  "  to 
my  father's  house,  for  I  have  five  brethren,  that  he  may  testify 
unto  them,  lest  they  also  come  unto  this  place  of  torment.  Abra- 
ham said  unto  him.  They  have  Moses  and  the  Prophets,  let  them 
hear  them.  And  he  said,  Xay,  father  Abraham,  but  if  one  come 
to  them  from  the  dead  thev  will  repent.  And  he  answered  him, 
If  they  hear  not  Moses  and  the  Prophets,  neither  will  they  be  per- 
suaded if  one  rise  from  the  dead"  {Luke  xvk  27--3I). 

Conversation  with  the  dead  would  have  the  same  effe6l  as  mira- 
cles, of  which  just  above,  namely,  man  would  be  persuaded  and 
forced  into  a  state  of  worship  for  a  short  time.  But  as  man  is 
thus  deprived  of  rationality,  and  at  the  same  time  evils  are  shut 
in,  as  said  above,  this  spell  or  internal  bond  is  loosed,  and  the 
evils  that  have  been  shut  in  break  out,  with  blasphemy  and  pro- 
fanation. But  this  takes  place  only  when  some  dogma  of  religion 
has  been  imposed  upon  the  mind  by  spirits,  which  is  never  done 
by  any  good  spirit,  still  less  by  any  angel  of  heaven. 

X35.  Nevertheless,  conversation  with  spirits  is  possible 
(though  rarely  with  the  angels  of  hea\'en)  ;  and  this  has  been 
granted  to  many  for  ages  back.  When  it  is  granted  the  spirits 
speak  with  man  in  his  mother  tongue,  and  only  a  few  words.  But 
those  who  speak  by  the  Lord's  permission  never  say  any  thing 
that  takes  away  the  freedom  of  the  reason,  nor  do  they  teach; 
for  the  Lord  alone  teaches  man,  but  mediately  by  means  of  the 
Word  when  in  a  state  of  enlightenment,  of  which  hereafter.  That 
this  is  true  it  has  been  granted  me  to  know  by  personal  experi- 
ence. For  several  years  I  have  talked  with  spirits  and  with  an- 
gels ;  nor  has  any  spirit  dared  or  any  angel  \\ished  to  tell  me  any 
thing,  still  less  to  instru6l  me,  about  any  matter  in  the  Word,  or 
about  any  matter  of  do6lrine  from  the  Word  ;  but  I  have  been 
taught  by  the  Lord  alone,  who  was  revealed  to  me,  and  who  has 
since  appeared  and  now  appears  constantly  before  my  eyes  as  a 
Sun  in  which  He  is,  in  the  same  way  that  He  appears  to  the  an- 
gels, and  has  enlightened  me. 


CONCERNING   THE    DIVINE    PROVIDENCE. — N.   I36.  9I 

136.  (iii.)  No  one  is  reformed  by  threats  and  punishments, 
because  they  compel. — It  is  acknowledged  that  the  external  can- 
not compel  the  internal,  but  that  the  internal  can  compel  the 
external ;  also  that  the  internal  is  so  averse  to  compulsion  by 
the  external  that  it  turns  itself  away.  It  is  also  acknowledged 
that  external  enjoyments  allure  the  internal  to  consent  and  love ; 
and  it  may  be  known  that  a  compelled  internal  and  a  free  in- 
ternal are  possible.  But  although  all  these  things  are  acknow- 
ledged, they  nevertheless  need  illustration ;  for  many  things 
when  they  are  heard,  being  true,  are  at  once  perceived  to  be 
so,  and  are  therefore  assented  to  ;  but  unless  they  are  also  cor- 
roborated by  reasons  they  may  be  disproved  by  arguments 
from  fallacies,  and  at  last  denied.  Therefore  the  things  just 
stated  as  acknowledged  must  be  taken  up  and  rationally  es- 
tablished. [2.]  First,  The  external  cannot  co^npel  the  internal, 
but  the  internal  can  compel  the  external. — Who  can  be  compelled 
to  believe  and  to  love?  One  can  no  more  be  compelled  to  be- 
lieve than  to  think  that  a  thing  is  so  when  he  thinks  that  it  is 
not  so ;  and  one  can  no  more  be  compelled  to  love  than  to  will 
what  he  does  not  will.  Belief  belongs  to  thought,  and  love  be- 
longs to  the  will.  But  the  internal  may  be  compelled  by  the  ex- 
ternal not  to  speak  ill  of  the  laws  of  the  kingdom,  the  moralities 
of  life,  and  the  sanctities  of  the  church  ;  thus  far  the  internal  may 
be  compelled  by  threats  and  punishments  ;  and  it  is  so  com- 
pelled and  ought  to  be.  This  internal,  however,  is  not  the 
strictly  human  internal  ;  it  is  an  internal  that  man  has  in  common 
with  beasts  ;  and  beasts  can  be  compelled.  The  human  internal 
has  its  seat  above  this  animal  internal.  It  is  this  human  internal 
that  is  here  meant,  and  that  cannot  be  compelled.  [3.]  Secondly, 
The  internal  is  so  averse  to  comptilsion  by  the  external  that  it 
turns  itself  away. — This  is  because  the  internal  wishes  to  be 
in  freedom,  and  loves  freedom,  for  freedom  belongs  to  man's 
■^ove  or  life,  as  has  been  shown  above ;  consequently  when 
freedom  feels  itself  to  be  compelled  it  withdraws  as  it  were 
within  itself  and  turns  itself  away,  and  looks  upon  compulsion 
as  its  enemy;  for  the  love  that  constitutes  man's  life  is  irri- 
tated, and  causes  the  man  to  think  that  in  this  respe6l  he  is 
not  his  own,  and  therefore  does  not  live  for  himself  Man's 
internal  is  such  from  the  law  of  the  Lord's  Divine  provid- 
ence that  man  should  a6l  from  freedom  in  accordance  with  rea- 
son. [4.]  From  this  it  is  clear  that  to  compel  men  to  Divine 
worship  by  threats  and  punishments  is  pernicious.  But  there 
are  some  who  suffer  themselves  to  be  compelled  in  respedl  to 


92  ANGELIC   WISDOM 

religion,  and  some  who  do  not.  Of  those  who  suffer  themselves 
to  be  so  compelled  there  are  many  within  the  papal  jurisdic- 
ion ;  but  this  takes  place  with  those  in  whose  worship  there  is 
nothing  internal,  but  all  is  external.  Of  those  who  do  not  suffer 
themselves  to  to  be  compelled  there  are  many  of  the  English 
nation ;  and  as  a  consequence  of  this  there  is  in  their  worship 
an  internal,  and  what  there  is  in  the  external  is  from  their 
internal.  In  regard  to  their  religion  their  interiors  appear  in 
spiritual  light  like  bright  clouds  ;  while  the  interiors  of  the  former 
appear  in  the  light  of  heaven  like  dark  clouds.  These  appear- 
ances are  presented  to  sight  in  the  spiritual  world,  and  will  be 
seen  by  any  one  who  wishes  to  see  them  when  he  comes  into  that 
world  after  death.  Furthermore,  compelled  worship  shuts  in  evils, 
and  evils  then  lie  hidden  like  fire  in  wood  under  ashes,  which  is 
continually  kindling  and  spreading  till  it  breaks  out  in  flames  ; 
while  worship  not  compelled,  but  spontaneous,  does  not  shut 
evils  in,  and  in  consequence  they  are  like  fires  that  blaze  up 
quickly  and  are  gone.  All  this  makes  clear  that  the  internal  is 
so  averse  to  compulsion  that  it  turns  itself  away.  The  internal 
can  compel  the  external,  because  the  internal  is  like  a  master,  and 
the  external  like  a  servant.  [5.]  Thirdly,  External  enjoyments 
allure  the  inter7ial  to  consent,  and  also  to  love. — There  are  two 
kinds  of  enjoyments,  enjoyments  of  the  understanding  and  en- 
joyments of  the  will ;  those  of  the  understanding  are  also  enjoy- 
ments of  wisdom,  and  those  of  the  will  are  also  enjoyments  of 
love ;  for  wisdom  belongs  to  the  understanding,  and  love  to  the 
will.  And  inasmuch  as  the  enjoyments  of  the  body  and  its  senses, 
which  are  external  enjoyments,  a6l  as  one  Vv'ith  the  internal  enjoy- 
ments which  belong  to  the  understanding  and  the  will,  it  follows 
that  while  the  internal  is  so  averse  to  compulsion  by  the  external 
as  to  turn  itself  away  from  it,  it  also  looks  with  such  favor  on  en- 
joyments in  the  external  as  even  to  turn  itself  to  it ;  thus  on  the 
part  of  the  understanding  there  is  consent,  and  on  the  part  of  the 
will  there  is  love.  [6.1  In  the  spiritual  world  all  children  are  led 
by  the  Lord  into  angelic  wisdom,  and  through  that  into  heavenly 
love,  by  means  of  things  enjoyable  and  pleasing;  first  by  means 
of  beautiful  things  in  their  homes,  and  by  means  of  pleasing  things 
in  gardens  ;  then  by  means  of  representatives  of  spiritual  things, 
which  affe6t  the  interiors  of  their  minds  with  pleasure  ;  and  finally 
by  means  of  truths  of  wisdom,  and  so  by  means  of  goods  of  love. 
Thus  this  is  done  successively  by  means  of  enjoyments  in  their 
order ;  first  by  means  of  the  enjoyments  of  the  love  of  the  un- 
derstanding and  of  its  wisdom  ;  and  finally  by  the  enjoyments  of 


CONCERNING   THE    DIVINE    PROVIDENCE. — N.   1 37.  93 

the  will's  love,  which  becomes  their  hfe's  love ;  and  to  this  all 
other  things  that  have  entered  by  means  of  enjoyments  are  held 
subordinate.  [7.]  This  takes  place  because  everything  of  the  un- 
derstanding and  will  must  be  formed  by  means  of  what  is  exter- 
nal before  it  is  formed  by  the  means  of  what  is  internal ;  since 
everything  of  the  understanding  and  will  is  first  formed  by  means 
of  what  enters  through  the  senses  of  the  body,  especially  through 
the  sight  and  hearing ;  and  when  the  first  understanding  and  first 
will  have  been  formed,  the  internal  of  thought  looks  uj:>on  these 
as  the  externals  of  its  thought,  and  either  conjoins  itself  widi  them 
or  separates  itself  Irom  them.  It  conjoins  itselt  with  them  if  they 
are  delightful  to  it,  and  it  separates  itself  from  them  if  they  are 
not.  [8.]  But  it  must  be  clearly  understood  that  the  internal  of 
the  understanding  does  not  conjoin  itself  with  the  internal  of  the 
will,  but  that  the  internal  of  the  will  conjoins  itself  with  the  inter- 
nal of  the  understanding,  and  makes  the  conjunction  to  be  re- 
ciprocal ;  but  this  is  done  by  the  internal  of  the  will,  and  not  in 
the  least  by  the  internal  of  the  understanding.  This  is  the  rea- 
son why  man  cannot  be  reformed  by  means  of  faith  ^lone,  but 
only  by  means  of  the  will's  love,  which  makes  a  faith  for  itself. 
[9.]  Fourthly,  A  compelled  internal  and  a  free  i?iternal  are  pos- 
sible.— A  compelled  internal  is  possible  in  such  as  are  in  external 
worship  only  and  in  no  internal  worship  ;  for  their  internal  con- 
sists in  thinking  and  willing  that  to  which  the  external  is  com- 
pelled. Such  is  the  state  of  those  who  worship  men  living  and 
dead,  and  thus  worship  idols,  and  whose  faith  is  based  on  miracles. 
In  such  no  internal  is  possible  except  what  is  at  the  same  time 
external.  A  compelled  internal  is  also  possible  in  such  as  are  in 
the  internal  ot  worship.  It  may  be  an  internal  compelled  by  fear 
or  an  internal  compelled  by  love.  Those  have  an  internal  com- 
pelled by  fear  who  are  in  worship  from  a  fear  of  the  torment  ol 
hell  and  its  fire.  Such  an  internal,  however,  is  not  the  internal 
of  thought  before  treated  of,  but  is  the  external  of  thought,  and 
is  here  called  an  internal  because  it  belongs  to  thought.  The  in- 
ternal of  thought  before  treated  of  cannot  be  compelled  by  any 
fear ;  but  it  can  be  compelled  by  love  and  by  a  fear  of  losing  love. 
In  its  true  sense  the  fear  of  God  is  nothing  else.  To  be  com- 
pelled by  love  and  a  fear  of  losing  it  is  to  compel  oneself  That 
compelling  oneself  is  not  contrary  to  liberty  and  rationality  will 
be  seen  below. 

137.  All  this  makes  clear  what  compelled  worship  is  and 
what  worship  not  compelled  is.  Compelled  worship  is  corporeal, 
lifeless,  darkened,  and  sad  ;  corporeal  because  it  is  of  the  body 
and  not  of  the  mind,  lifeless  because  there  is  no  life  in  it,  dark- 


94  ANGELIC    WISDOM 

ened  because  there  is  no  understanding  in  it,  and  sad  because 
there  is  no  enjoyment  of  heaven  in  it.  But  worship  not  com- 
pelled, when  it  is  genuine,  is  spiritual,  living,  clear,  and  joyful  ; 
spiritual  because  there  is  spirit  from  the  Lord  in  it,  living  be- 
cause there  is  life  from  the  Lord  in  it,  clear  because  there  is  wis- 
dom from  the  Lord  in  it,  and  joyful  because  there  is  heaven  from 
the  Lord  in  it. 

13^*  (iv.)  No  one  is  reformed  in  states  that  do  not  spring 
from  rationality  a?id  liberty. — It  has  been  shown  above  that 
nothing  is  appropriated  to  man  except  what  he  does  from  free- 
dom in  accordance  with  reason.  This  is  because  freedom  be- 
longs to  the  will  and  reason  to  the  understanding  ;  and  when  man 
adis  from  freedom  in  accordance  with  reason  he  a6ls  from  the  will 
by  means  of  his  understanding  ;  and  whatever  is  done  in  a  con- 
jundion  of  these  two  is  appropriated.  Since,  then,  it  is  the 
Lord's  will  that  man  should  be  reformed  and  regenerated,  that 
he  may  have  eternal  life  or  the  Hfe  of  heaven,  and  no  one  can  be 
reformed  and  regenerated  unless  good  is  so  appropriated  to  his 
will  as  to  be  as  if  it  were  his,  and  truth  is  so  appropriated  to  his 
understanding  as  to  be  as  if  it  were  his,  and  since  nothing  can  be 
appropriated  to  any  one  except  what  is  done  from  freedom  of  the 
will  in  accordance  with  the  reason  of  the  understanding,  it  follows 
that  no  one  is  reformed  in  states  that  do  not  spring  from  liberty 
and  rationality.  These  states  are  many,  but  in  general  they  may 
be  referred  to  the  following,  namely  :  states  of  fear,  of  misfortune, 
of  disordered  7nind,  of  bodily  disease,  of  ignoraiice,  and  of  blind- 
ness of  the  iinderstanding .  Something  shall  be  said  of  each  state 
in  particular. 

139*  No  one  is  reformed  in  a  state  of  fear,  because  fear 
takes  away  freedom  and  reason,  or  liberty  and  rationality ;  for 
while  love  opens  the  interiors  of  the  mind  fear  closes  them  ;  and 
when  they  are  closed  man  thinks  but  litde,  and  only  of  what  then 
presents  itself  to  the  mind  or  the  senses.  Such  is  the  effect  of  all 
fears  that  take  possession  of  the  mind.  [2.]  It  has  been  shown 
above  that  man  has  an  internal  and  an  external  of  thought ;  fear 
can  in  no  wise  take  possession  of  the  internal  of  thought ;  this  is 
always  in  freedom  because  in  its  life's  love ;  but  it  can  take  pos- 
session of  the  external  of  thought,  and  when  it  does  this  the  in- 
ternal of  thought  is  closed ;  and  when  that  is  closed  man  can  no 
longer  aft  from  freedom  in  accordance  with  his  reason,  and  there- 
fore cannot  be  reformed.  [3.]  The  fear  that  takes  possession  of 
the  external  of  thought  and  closes  the  internal  is  chiefly  a  fear  of 
the  loss  of  honor  or  gain.     The  internal  of  thought  is  not  closed 


CONCERNING   THE    DIVINE    PROVIDENCE. — N.   I4O.  95 

by  a  fear  of  civil  punishments  or  of  external  ecclesiastical  punish- 
ments, because  such  laws  only  prescribe  penalties  for  those  who 
speak  and  a6l  contrary  to  the  civil  interests  of  the  kingdom 
and  the  spiritual  interests  of  the  church,  and  not  for  those  who 
merely  think  in  opposition  to  them.  [4.]  A  fear  of  infernal 
punishments  may  take  possession  of  the  external  of  thought, 
but  only  for  a  few  moments  or  hours  or  days ;  it  is  soon 
brought  back  to  its  freedom  from  the  internal  of  thought, 
which  belongs  stridly  to  its  spirit  and  its  life's  love,  and  is 
called  the  thought  of  the  heart.  [5.]  But  a  fear  of  the  loss  of 
honor  and  gain  takes  possession  of  the  external  of  man's  thought; 
and  when  it  does  this  it  closes  the  internal  of  thought  from 
above  against  influx  from  heaven,  and  makes  it  impossible  for 
man  to  be  reformed.  This  is  because  every  man's  life's  love 
from  his  birth  is  a  love  of  self  and  the  world ;  and  the  love  of 
self  makes  one  with  the  love  of  honor,  and  the  love  of  the 
world  makes  one  with  the  love  of  gain.  When,  therefore,  a  man 
has  gained  honor  or  wealth,  from  a  fear  of  losing  them  he 
strengthens  with  himself  the  means  that  are  serviceable  to  him 
for  honor  and  gain,  whether  civil  or  ecclesiastical,  both  of  which 
are  means  of  power.  One  who  has  not  yet  gained  honor  and 
wealth  does  the  same  if  he  desires  them  ;  but  he  does  it  from  a 
fear  of  the  loss  of  reputation  on  their  account.  [6.]  It  is  said 
that  that  fear  takes  possession  of  the  external  of  thought,  and 
closes  the  internal  from  above  against  influx  from  heaven.  Tlie 
internal  is  said  to  be  closed  when  it  completely  makes  one  with 
the  external,  for  it  is  not  then  in  itself  but  in  the  external. 
[7.]  And  inasmuch  as  the  loves  of  self  and  the  world  are  infernal 
loves,  and  are  the  fountain  heads  of  all  evils,  it  is  clear  what 
the  internal  of  thought  is  in  itself  in  those  in  whom  these  loves 
are  the  loves  of  the  life,  or  in  whom  these  loves  rule,  namely, 
that  it  is  full  of  the  lusts  of  evil  of  every  kind.  This  is  not 
known  to  those  who  from  a  fear  of  the  loss  of  dignity  and 
wealth  hold  fast  to  the  religion  they  accept,  especially  if  the 
religion  involves  their  worship  as  deities,  and  also  as  having 
supreme  power  over  hell.  Such  may  seem  to  be  in  a  blaze  of 
zeal  for  the  salvation  of  souls,  and  yet  this  may  be  from  an 
infernal  fire.  As  such  a  fear  especially  takes  away  rationality 
itself  and  liberty  itself,  which  are  heavenly  in  their  origin,  it  is 
evidently  a  hindrance  to  man's  ability  to  be  reformed. 

140*  No  one  is  reformed  in  a  state  of  misfortune,  if  he 
thinks  of  God  and  implores  His  aid  only  in  that  state,  because 
that  is  a  compelled  state ;  consequently  as  soon  as  he  comes 


96  ANGELIC  WISDOM 

into  a  free  state  he  goes  back  to  his  former  state,  in  which 
he  had  thought  Httle  or  nothing  about  God.  It  is  otherwise 
with  those  who  in  their  former  state  had  freely  feared  God- 
By  "fearing  God"  is  meant  fearing  to  offend  Him,  "offending 
God"  meaning  to  sin.  This  fear  is  not  so  much  a  matter  of 
fear  as  of  love,  for  when  one  loves  another  does  he  not  fear  to 
do  him  wrong?  And  does  he  not  fear  this  the  more,  the  more 
he  loves?  Without  such  a  fear  love  is  insipid  and  superficial, 
a  mere  matter  of  the  thought  and  not  at  all  of  the  will.  By 
"states  of  misfortune "  are  meant  states  of  despair  from  danger, 
as  in  battles,  duels,  shipwrecks,  falls,  fires,  threatened  or  unex- 
pected loss  of  wealth  or  of  office  and  thus  of  honors,  and  other 
like  things.  To  think  of  God  only  when  in  such  dangers  is 
not  from  God  but  from  self  For  the  mind  is  then  as  it  were 
imprisoned  in  the  body ;  thus  not  at  liberty,  and  therefore  not 
in  rationality ;  and  apart  from  these  no  reformation  is  possible. 

141.  No  one  is  reformed  in  liuhealthy  mental  states,  be- 
cause these  take  away  rationality,  and  consequently  the  freedom 
to  a6f  in  accordance  with  reason.  For  the  mind  may  be  sick 
and  unsound  ;  and  while  a  sound  mind  is  rational  a  sick  mind 
is  not.  Such  unhealthy  mental  states  are  melancholy,  a  spur- 
ious or  false  conscience,  hallucinations  of  various  kinds,  grief  of 
mind  from  misfortunes,  and  anxieties  and  mental  suffering  from 
a  vitiated  condition  of  the  body.  These  are  sometimes  re- 
garded as  temptations,  but  they  are  not.  For  genuine  tempt- 
ations have  as  their  objects  things  spiritual,  and  in  these  the 
mind  is  wise ;  but  these  states  have  as  their  objects  natural 
things,  and  in  these  the  mind  is  unhealthy. 

142.  No  one  is  reformed  in  a  state  of  bodily  disease, 
because  the  reason  is  not  then  in  a  free  state ;  for  the  state  of 
the  mind  depends  upon  the  state  of  the  body.  When  the  body 
is  sick  the  mind  is  also  sick,  because  of  its  separation  from  the 
world  if  for  no  other  reason.  For  when  the  mind  is  removed 
from  the  world  it  may  think  about  God,  but  not  from  God,  for 
it  does  not  possess  freedom  of  reason.  Man  has  freedom  of 
reason  by  his  being  midway  between  heaven  and  the  world, 
and  by  his  ability  to  think  from  heaven  or  from  the  world,  also 
from  heaven  about  the  world,  or  from  the  world  about  heaven. 
So  when  a  man  is  sick,  and  is  thinking  about  death  and  the 
state  of  his  soul  after  death,  he  is  not  in  the  world  ;  but  in  spirit 
he  is  withdrawn  ;  and  in  this  state  alone  no  one  can  be  reformed  ; 
but  if  before  he  fell  sick  he  had  been  reformed  this  can  then  be 
strengthened.     [2.]    It  is  the  same  with  those  who  give  up  the 


CONCERNING    THE    DIVINE    PROVIDENCE. — N.    I44.  97 

world  and  all  business  there,  and  give  themselves  solely  to 
thoughts  about  God,  heaven,  and  salvation  ;  but  of  this  more 
elsewhere.  As  a  consequence,  if  these  persons  had  not  been 
reformed  before  their  sickness,  if  they  die  they  afterwards  be- 
come such  as  they  were  before  the  sickness.  It  is  therefore 
vain  to  think  that  any  can  repent  or  receive  any  faith  during 
sickness,  for  in  such  repentance  there  is  nothing  of  a6lion,  and 
in  such  faith  nothing  of  charity  ;  thus  both  belong  wholly  to  the 
lips  and  not  at  all  to  the  heart. 

143.  No  one  is  reformed  in  a  state  of  ig7iora7ice,  because 
all  reformation  is  efFe6led  by  means  of  truths  and  a  life  accord- 
ing to  them  ;  consequently  those  who  are  ignorant  of  truths 
cannot  be  reformed  ;  but  if  they  desire  truths  from  an  atitection 
for  truths,  after  death  in  the  spiritual  world  they  are  reformed. 

144.  Neither  can  any  one  be  reformed  in  a  state  of  blind- 
ness of  the  2mdersla7iding.  These,  too,  are  ignorant  of  truths, 
and  consequently  of  life ;  for  the  understanding  must  teach 
truths,  and  the  will  must  do  them  ;  and  when  the  will  does  what 
the  understanding  teaches  its  life  comes  into  harmony  with  the 
truths.  But  when  the  understanding  is  blinded  the  will  is  closed 
up  ;  and  from  a  freedom  that  is  in  accord  with  its  reason  it 
does  only  the  evil  that  has  been  confirmed  in  the  understanding, 
which  is  falsity.  The  understanding  is  blinded  not  only  by 
ignorance  but  also  by  a  religion  that  teaches  a  blind  faith,  also 
by  false  do<5lrine.  For  as  truths  open  the  understanding  so 
falsities  close  it ;  they  close  it  above  but  open  it  below  ;  and  an 
understanding  that  is  opened  only  below  cannot  see  truths,  but 
can  merely  confirm  whatever  it  wills,  especially  falsity.  The 
understanding  is  also  blinded  by  the  lusts  of  evil.  As  long  as 
the  will  is  in  these  it  moves  the  understanding  to  confirm  them ; 
and  so  far  as  the  lusts  of  evil  are  confirmed  it  is  impossible  for 
the  will  to  be  in  afieclions  for  good  and  to  see  truths  from  them, 
and  thus  be  reformed.  [2.1  When  one,  for  example,  is  in  the 
lust  of  adultery,  his  will,  which  is  in  the  enjoyment  of  his  love, 
moves  his  understanding  to  confirm  it,  saying,  "What  is 
adultery?  Is  there  anything  wicked  in  it?  Is  there  not  the 
same  thing  between  husband  and  wife?  Cannot  oftspring  be 
born  from  adultery  as  well  as  from  marriage?  Cannot  a  woman 
admit  more  than  one  without  harm?  What  has  the  spiritual  to 
do  with  this?"  So  thinks  the  understanding  that  is  then  the 
will's  harlot,  and  that  has  become  so  stupid  from  debauchery 
with  the  will  as  to  be  unable  to  see  that  conjugial  love  is  the 
spiritual   heavenly   love   itself,  an   image  of  love  of  the   Lord 


98  ANGELIC  WISDOM 

and  of  the  church,  and  derived  from  that  love,  and  thus  is  in 
itself  holy,  is  chastity  itself,  purity,  and  innocence ;  also  that  it 
makes  men  to  be  loves  in  form,  since  consorts  can  love  each 
other  mutually  from  inmosts,  and  thus  form  themselves  into 
loves;  vvhile  adultery  destroys  this  form,  and  with  it  the  image 
of  the  Lord,  and,  what  is  horrible,  the  adulterer  mingles  his  life 
with  the  husband's  life  in  his  wife,  since  a  man's  life  is  in  his 
seed.  [3.]  Because  this  is  profane  hell  is  called  adultery,  and 
heaven  on  the  other  hand  is  called  marriage.  Moreover,  the  love 
of  adultery  communicates  with  the  lowest  hell,  while  love  truly 
conjugial  communicates  with  the  inmost  heaven  ;  and  the  organs 
of  generation  in  either  sex  correspond  to  societies  of  the  inmost 
heaven.  All  this  has  been  presented  to  make  known  how 
bhnded  the  understanding  is  when  the  will  is  in  the  lust  of  evil  ; 
and  that  no  man  can  be  reformed  in  a  state  of  blindness  of  the 
understanding. 

145*  (v.)  To  compel  oneself  is  not  contrary  to  rationality  and 
liberty. — It  has  been  shown  already  that  man  has  an  internal  of 
thought  and  an  external  of  thought,  and  that  these  are  distindl 
like  what  is  prior  and  what  is  posterior,  or  like  what  is  higher  and 
what  is  lower ;  and  because  they  are  so  distinct  they  can  a6l  sep- 
arately and  can  a<5l  conjointly.  These  a6l  separately  when  from 
the  external  of  his  thought  a  man  speaks  and  a6ls  in  one  way 
while  interiorly  he  thinks  and  wills  in  another  way  ;  and  these 
ad:  conjointly  when  a  man  speaks  and  a6ls  as  he  interiorly  thinks 
and  wills.  The  latter  is  generally  true  of  the  sincere,  the  for- 
mer of  the  insincere.  [2.]  Inasmuch  as  the  internal  and  the  ex- 
ternal of  the  mind  are  so  distindl,  the  internal  can  even  fight 
with  the  external,  and  can  force  it  by  combat  into  compliance. 
Combat  arises  when  a  man  thinks  that  evils  are  sins  and  there- 
fore resolves  to  refrain  from  them ;  for  when  he  refrains  a  door 
is  opened,  and  when  it  is  opened  the  Lord  casts  out  the  lusts 
of  evil  that  have  occupied  the  internal  of  thought,  and  implants 
affeclions  for  good  in  their  place.  This  is  done  in  the  internal 
of  thought.  But  as  the  enjoyments  of  the  lusts  of  evil  that 
occupy  the  external  of  thought  cannot  be  cast  out  at  the  same 
time,  a  combat  arises  between  the  internal  and  the  external  of 
thought,  the  internal  wishing  to  cast  out  these  enjoyments  because 
they  are  enjoyments  of  evil  and  not  in  accord  with  the  affe6lions 
for  good  in  which  the  internal  now  is,  and  to  bring  in,  in  place  of 
these  enjoyments  of  evil,  enjoyments  of  good  that  are  in  accord. 
The  enjoyments  of  good  are  what  are  called  goods  of  charity. 


CONCERNING   THE    DIVINE  PROVIDENCE. — N.   I47.  99 

From  this  contrariety  a  combat  arises ;  and  when  this  becomes 
severe  it  is  called  temptation.  [3.]  Since,  then,  a  man  is  a  man 
according  to  the  internal  of  his  thought,  for  this  is  a  man's  very 
spirit,  it  is  clear  that  when  a  man  compels  the  external  of  his 
thought  to  acquiescence  or  to  receive  the  enjoyments  of  his 
alfections,  which  are  goods  of  charity,  he  is  compelling  himself. 
This  evidently  is  not  contrary  to  rationality  and  liberty,  but  is 
in  accord  with  them,  for  rationality  excites  the  combat  and 
liberty  carries  it  on.  Moreover,  liberty  itself  with  rationality 
has  its  seat  in  the  internal  man,  and  from  that  in  the  external. 
[4.]  When,  therefore,  the  internal  conquers,  as  it  does  when 
the  internal  has  reduced  the  external  to  acquiescence  and 
compliance,  the  Lord  gives  man  liberty  itself  and  rationality  it- 
self; for  the  Lord  then  withdraws  man  from  infernal  freedom, 
which  in  itself  is  slavery,  and  brings  him  into  heavenly  freedom, 
which  is  in  itself  real  freedom,  and  bestows  upon  him  fellowship 
with  the  angels.  That  those  who  are  in  sins  are  servants,  and 
that  the  Lord  makes  free  those  who  accept  truths  from  Him 
through  the  Word  He  teaches  in  yohn  (viii.  31-36). 

146.  This  may  be  illustrated  by  the  example  of  a  man  who 
has  had  a  sense  of  enjoyment  in  fraud  and  secret  theft,  and  who 
now  sees  and  internally  acknowledges  that  these  are  sins,  and 
therefore  wishes  to  refrain  from  them.  Wlien  he  refrains  a  com- 
bat of  the  internal  man  with  the  external  arises.  The  internal 
man  feels  an  affection  for  sincerity,  while  the  external  still  feels  an 
enjoyment  in  defrauding ;  and  as  this  enjoyment  is  the  dire6l  op- 
posite of  the  enjoyment  of  sincerity  it  only  gives  way  when  it  is 
compelled  ;  and  it  can  be  compelled  only  by  combat.  But  when 
the  victory  has  been  gained  the  external  man  comes  into  the  en- 
joyment of  the  love  of  what  is  sincere,  which  is  charity  ;  after- 
wards the  enjoyment  of  defrauding  gradually  becomes  unenjoy- 
able  to  him.  It  is  the  same  with  other  sins,  as  with  adultery  and 
whoredom,  revenge  and  hatred,  blasphemy,  and  lying.  But  the 
hardest  struggle  of  all  is  with  the  love  of  rule  from  the  love  of 
self  He  who  subdues  this  easily  subdues  all  other  evil  loves, 
for  this  is  their  head. 

147*  It  shall  also  be  stated  briefly  how  the  Lord  casts  out 
lusts  of  evil,  which  occupy  the  internal  man  from  birth,  and  how 
He  imparts  in  their  stead  affe6lions  for  good  whenever  a  man 
as  if  from  himself  puts  away  evils  as  sins.  Is  has  been  shown 
before  that  man  has  a  natural  mind,  a  spiritual   mind,   and  a 


lOO  ANGELIC    WISDOM 

celestial  mind ;  and  that  so  long  as  a  man  is  in  the  lusts  of  evil 
and  in  their  enjoyments  he  is  in  the  natural  mind  alone,  and 
the  spiritual  mind  is  closed.  But  as  soon  as  a  man  after  exam- 
ination acknowledges  evils  to  be  sins  against  God,  because  they 
are  contrary  to  Divine  laws,  and  resolves  in  consequence  to 
refrain  from  them,  the  Lord  opens  his  spiritual  mind  and  enters 
into  his  natural  mind  through  affedlions  for  truth  and  good,  and 
He  also  enters  into  the  rational,  and  from  it  arranges  in  order 
the  things  that  are  contrary  to  order  below  it  in  the  natural. 
This  is  what  appears  to  man  as  combat ;  and  in  those  that  have 
indulged  much  in  the  enjoyments  of  evil  it  appears  as  tempta- 
tion, since  the  nature  ol  man  suffers  when  the  order  of  his 
thoughts  is  being  reversed.  And  as  there  is  a  combat  against 
the  things  that  are  in  the  man  himself  and  that  he  feels  to  be 
his  own,  and  as  one  can  fight  against  himself  only  from  an  inter- 
ior self  and  from  freedom  there,  it  follows  that  the  internal  man 
then  fights  against  the  external,  and  fights  from  freedom,  and 
compels  the  external  to  obedience.  This,  therefore,  is  compelling 
one's  self;  and  this,  evidently,  is  not  contrary  to  liberty  and  ra- 
tionality, but  in  accordance  with  them. 

148*  Furthermore,  every  man  wishes  to  be  free,  and  to  put 
away  from  himself  non-freedom  or  servitude.  Every  boy  subje6l 
to  a  teacher  wishes  to  be  his  own  master,  and  thus  free ;  the 
same  is  true  of  every  servant  under  his  master,  and  every  maid- 
servant under  her  mistress.  Every  maiden  wishes  to  leave  her 
father's  house  and  to  marry,  that  she  may  a6l  freely  in  her  own 
house  ;  every  youth  who  desires  employment  or  to  be  in  business 
or  perform  the  duties  of  any  office,  while  he  is  subject  to  others 
longs  to  be  released,  so  as  to  be  at  his  own  disposal.  All  such 
who  willingly  serve  for  the  sake  of  liberty  compel  themselves ; 
and  when  they  compel  themselves  they  a6l  from  freedom  in 
accordance  with  reason,  but  from  an  interior  freedom,  from 
which  exterior  freedom  is  looked  upon  as  a  servant.  This  has 
been  presented  to  show  that  it  is  not  contrary  to  rationality  and 
liberty  to  compel  oneself 

149.  Man  does  not  wish  in  like  manner  to  come  out  of 
spiritual  servitude  into  spiritual  liberty,  for  the  reason,  first, 
that  he  does  not  know  what  spiritual  servitude  is  and  what 
spiritual  Uberty  is ;  he  does  not  possess  the  truths  that  teach 
this ;  and  without  truths,  spiritual  servitude  is  believed  to  be 
freedom,  and  spiritual  freedom  to  be  servitude.  Another  rea- 
son is  that  the  religion  of  the  Christian  world  has  closed  up 


CONCERNING   THE    DIVINE    PROVIDENCE. — N.    I50.  Id 

the  understanding,  and  faith  alone  has  sealed  it ;  for  both  of 
these  have  placed  around  themselves,  like  a  wall  of  iron,  the 
dogma  that  theological  matters  transcend  the  comprehension, 
and  cannot  therefore  be  reached  by  any  exercise  of  the  rea- 
son, and  are  for  the  blind,  not  for  those  that  see.  In  this  way 
have  the  truths  been  hidden  that  teach  what  spiritual  liberty 
is.  A  third  reason  is,  that  few  examine  themselves  and  see 
their  sins ;  and  he  who  does  not  see  his  sins  and  refrain  from 
them  is  in  the  freedom  of  sin,  which  is  infernal  freedom,  in  itself 
bondage ;  and  from  this  to  see  heavenly  freedom,  which  is 
freedom  itself,  is  like  seeing  day  when  immersed  in  thick 
darkness,  or  like  seeing  what  is  from  the  sun  above  when 
covered  by  a  dark  cloud.  For  these  reasons  it  is  not  known 
what  heavenly  freedom  is,  and  that  the  difference  between  it 
and  infernal  freedom  is  like  the  difference  between  what  is  alive 
and  what  is  dead. 

150.  (vi.)  The  external  man  innst  be  reformed  by  means  of 
the  internal,  and  Jiot  the  reverse. — By  the  internal  and  external 
man  the  same  is  meant  as  by  the  internal  and  external  of  thought, 
which  have  been  frequently  defined  above.  The  reformation  of 
the  external  by  means  of  the  internal  means  that  the  internal 
flows  into  the  external,  and  not  the  reverse.  It  is  acknowledged 
in  the  learned  world  that  there  is  an  influx  of  the  spiritual  into 
the  natural,  and  not  the  reverse ;  and  it  is  acknowledged  in  the 
church  that  the  internal  man  must  be  first  cleansed  and  renewed, 
and  thereby  the  external.  This  is  known  because  it  is  taught 
by  the  Lord  and  asserted  by  the  reason.  It  is  taught  by  the 
Lord  in  these  words  : 

"Woe  unto  you hypocrites  ;   for  ye  cleanse  the  outside  of  the  cup 

and  of  the  platter,  but  within  they  are  full  from  extortion  and  ex- 
cess. Thou  blind  Pharisee,  cleanse  first  the  inside  of  the  cup  and 
of  the  platter,  that  the  outside  of  them  may  become  clean  also  " 
{Matt,  xxiii.  25,  26). 

[2.]  That  the  reason  asserts  this  has  been  abundantly  shown 
in  the  work  on  The  Divine  Love  and  the  Diviiie  Wisdom.  For 
what  the  Lord  teaches  he  gives  to  man  the  ability  to  i)erceive 
rationally,  and  this  in  two  ways  ;  in  one,  man  sees  in  himself 
that  a  thing  is  so  as  soon  as  he  hears  it ;  in  the  other,  he  un- 
derstands it  by  means  of  reasons.  His  seeing  it  in  himself  is  in 
his  internal  man  ;  his  understanding  it  by  means  of  reasons  is  in 
the  external  man.  Does  not  every  one  see  it  in  himself  when 
he  hears  that  the  internal  man  must  be  cleansed  first,  and  the 
external  by  means  of  it?  But  one  who  does  not  receive  a  gen- 
eral idea  of  this  subject  by  influ.x  from  heaven  may  be  misled 


I02  ANGELIC    WISDOM 

when  he  consuks  the  external  of  his  thought ;  from  that  alone 
no  one  sees  otherwise  than  that  the  external  works  of  charity 
and  piety,  apart  from  internal  works,  are  what  save.  So  in 
other  things ;  as  that  sight  and  hearing  flow  into  thought,  and 
that  smell  and  taste  flow  into  perception,  thus  the  external  into 
the  internal,  when,  nevertheless,  the  contrary  is  true.  The  ap- 
pearance that  things  seen  and  heard  flow  into  the  thought  is  a 
fallacy  ;  for  it  is  the  understanding  that  sees  in  the  eye  and 
hears  in  the  ear,  and  not  the  reverse.     So  in  everything  else. 

151.  But  it  shall  now  be  told  briefly  how  the  internal  man 
is  reformed,  and  the  external  by  means  of  it.  The  internal 
man  is  not  reformed  merely  by  knowing,  understanding,  and 
being  wise,  consequently  by  thought  alone  ;  but  by  willing  that 
which  knowledge,  understanding,  and  wisdom  teach.  When  a 
man  from  his  knowledge,  understanding,  and  wisdom  sees  that 
there  is  a  heaven  and  a  hell,  and  that  all  evil  is  from  hell,  and  all 
good  is  from  heaven,  if  he  ceases  to  will  evil  because  it  is  from 
hell,  and  wills  good  because  it  is  from  heaven,  he  is  in  the  first 
stage  of  reformation,  and  is  at  the  threshold  from  hell  into  heaven. 
When  he  goes  further  and  wills  to  refrain  from  evils  he  is  in 
the  second  stage  of  reformation,  and  is  outside  of  hell,  but  not 
3'et  in  heaven  ;  he  sees  heaven  above  him.  Man  must  have 
such  an  internal  in  order  to  be  reformed ;  and  yet  he  is  not 
reformed  unless  the  external  is  reformed  as  well  as  the  internal. 
The  external  is  reformed  by  means  of  the  internal  when  the 
external  refrains  from  the  evils  that  the  internal  does  not  will 
because  they  are  infernal,  and  still  more  when  the  external  for 
this  reason  shuns  evils  and  fights  against  them.  Thus  volition  is 
the  internal  and  doing  is  the  external ;  for  unless  one  does  that 
which  he  wills  there  is  within  a  failure  to  will,  and  finally  the 
willing  ceases.  [2.]  From  these  few  statements  it  can  be  seen 
how  the  external  man  is  reformed  by  means  of  the  internal. 
This  is  what  is  taught  in  the  Lord's  words  to  Peter  : 

Jesus  said,  "  If  I  wash  thee  not  thou  hast  no  part  with  Me.  Peter 
said  unto  Him,  Lord,  not  my  feet  only,  but  also  my  hands  and  my 
head.  Jesus  said  unto  him,  He  that  hath  bathed  needeth  not  save 
to  wash  his  feet,  but  is  clean  every  whit"  {John  xiii.  8-10). 

"To  wash"  means  spiritual  washing,  which  is  to  cleanse  from 
evils;  "washing  the  head  and  the  hands"  means  to  cleanse  the 
internal  man;  and  "washing  the  feet"  means  to  cleanse  the  ex- 
ternal man.  That  when  the  internal  man  has  been  cleansed 
the  external  must  be  cleansed  is  meant  by  this,  "He  that  hath 


CONCERNIXc;    THE    DUaXE    PROVIDEN'CE. — X.    153.  IO3 

bathed  needeth  not  save  to  wash  his  feet."  That  all  cleansing 
from  evils  is  from  the  Lord  is  meant  by  this,  "  If  I  wash  thee 
not  thou  hast  no  part  with  Me."  That  among  the  Jews  wash- 
ing represented  cleansing  from  evils,  and  tliis  is  what  "washing" 
signifies  in  the  Word,  and  "washing  the  feet"  signifies  the 
cleansing  of  the  natural  or  external  man,  has  been  shown  in  the 
Arcana  Caclestia,  in  many  places. 

152.  Since  man  has  an  internal  and  an  external,  and  both 
must  be  reformed  that  the  man  may  be  reformed,  and  since  no 
one  can  be  reformed  unless  he  examines  himself,  sees  and  ac- 
knowledges his  evils,  and  afterwards  refrains  from  them,  it  fol- 
lows that  not  only  the  external  but  also  the  internal  must  be 
examined.  If  the  external  alone  is  examined,  a  man  sees  only 
what  he  has  actually  done,  as  that  he  has  not  committed  mur- 
der, adultery,  or  theft,  has  not  borne  false  witness  ;  and  so  on. 
Thus  he  examines  the  evils  of  his  body,  and  not  the  evils  of  his 
spirit.  Nevertheless,  one  cannot  be  reformed  unless  the  evils  of 
the  spirit  are  examined,  for  after  death  man  li\'es  a  spirit,  and 
all  the  evils  that  are  in  the  spirit  remain.  The  spirit  is  exam- 
ined only  by  man's  attending  to  his  thoughts,  especially  his 
purposes,  for  purposes  are  thoughts  from  the  will ;  that  is 
where  evils  are  in  their  origin  and  in  their  root,  that  is,  in 
their  lusts  and  in  their  enjoyments  ;  and  unless  these  are  seen 
and  acknowledged  the  man  is  still  in  evils,  although  in  externals 
he  has  not  pra6tised  them.  That  to  think  from  purpose  is  to 
will  and  to  do  is  clear  from  the  Lord's  words  : 

'*  Everyone  that  looketh  on  another's  woman  to  lust  after  her   hath 
committed  adultery  with  her  already  in  his  heart"  {Matt.  v.  28). 

Such  is  the  examination  of  the  internal  man,  whereby  the  ex- 
ternal man  is  essentially  examined. 

153.  I  have  often  wondered,  that  although  it  is  recognized 
by  the  whole  Christian  world  that  evils  must  be  shunned  as  sins, 
and  that  otherwise  they  are  not  remitted,  and  unless  they  are 
remitted  there  is  no  salvation,  yet  this  is  known  by  scarcely  one 
among  thousands.  Inquiry  was  made  about  this  in  the  spirit- 
ual world,  and  it  was  found  to  be  so.  This  is  recognized  by 
everyone  in  the  Christian  world  from  the  exhortations  read 
before  those  who  come  to  the  Holy  Supper,  for  it  is  openly 
declared  in  these  ;  nevertheless  when  they  are  asked  whether 
they  know  this,  they  answer  that  they  do  not,  and  that  they 
have  never  known  it.     This  is  because  they  have  not  thought 


I04  ANGELIC   WISDOM 

about  it,  and  because  most  of  them  have  thought  only  of  faith, 
and  of  sah'ation  by  it  alone.  I  have  also  wondered  that  faith 
alone  so  closes  the  eyes  that  when  those  who  have  confirmed 
themselves  in  it  are  reading  the  Word  they  see  nothing  that 
is  there  said  about  love,  charity,  and  works.  It  is  as  if  they 
had  daubed  faith  all  over  the  things  of  the  Word,  as  one  might 
so  smear  a  manuscript  with  red  lead  that  nothing  underneath  it 
would  appear.  Or  if  anything  does  appear,  it  is  absorbed  by 
faith  and  is  said  to  be  faith. 


It  is  a  law  of  the  Divine  providence  that  man  should 

BE  led  and  taught  BY  THE  LORD  FROM  HEAVEN  BY 
MEANS  OF  THE  WORD  AND  BY  MEANS  OF  DOCTRINE 
AND  PREACHINGS  FROM  THE  WORD,  AND  THIS  TO  ALL 
APPEARANCE   AS    IF   BY    HIMSELF. 

154*  The  appearance  is  that  man  is  led  and  taught  by 
himself;  but  the  truth  is  that  he  is  led  and  taught  by  the  Lord 
alone.  Those  who  confirm  in  themselves  the  appearance  apart 
from  the  truth  are  unable  to  put  away  from  themselves  evils  as 
sins ;  but  those  who  confirm  in  themselves  both  the  appearance 
and  the  truth  are  able  to  do  so,  for  in  appearance  it  is  man  who 
puts  away  evils  as  sins,  but  in  truth  it  is  the  Lord.  This  latter 
class  can  be  reformed,  the  former  cannot.  [2.]  Those  who 
confirm  in  themselves  the  appearance  apart  from  the  truth  are 
all  interior  idolaters,  since  they  are  worshippers  of  self  and  the 
world.  If  they  have  no  religion  they  become  worshippers  of 
nature  and  thus  atheists ;  while  if  they  have  a  religion  they 
become  worshippers  of  men  and  even  of  images.  Such  at  the 
present  day  are  meant  by  those  described  in  the  first  command- 
ment of  the  decalogue,  who  worship  other  gods.  But  those 
who  confirm  in  themselves  both  the  appearance  and  the  truth 
become  worshippers  of  the  Lord ;  for  they  are  raised  up  by  the 
Lord  out  of  what  is  their  own  {propriufn),  which  is  in  the  appear- 
ance, and  are  brought  into  the  light  in  which  is  truth  and  which 
is  truth ;  and  the  Lord  enables  them  to  perceive  interiorly  that 
they  are  led  and  taught  by  Him,  and  not  by  themselves. 
13.]    To  many  the  rational  of  both  classes  seems  to  be  the  same, 


CONCERNING   THE    DIVINE    PROVIDENCE.— N.    1 57-         IO5 

but  it  is  different.  The  rational  of  those  who  are  both  in  the 
appearance  and  in  the  truth  is  a  spiritual  rational,  while  the 
rational  of  those  who  are  in  the  appearance  apart  from  the  truth 
is  a  natural  rational.  This  natural  rational  may  be  likened  to  a 
garden  as  it  is  in  the  light  of  winter,  while  the  spiritual  rational 
may  be  likened  to  a  garden  as  it  is  in  the^  light  of  spring.  But 
more  about  this  in  what  follows,  and  in  this  order : 

(i.)   Man  is  led  and  taiii^ht  by  the  Lord  alone. 
(ii.)    Man  is  led  and  taught  by  the  Lord  alone  through  the 

angelic  heaven  and  from  it. 
(iii.)    Man  is  led  by  the  Lord  by  means  of  influx,  and  taught 

by  means  of  enlightenment. 
(iv.)   Man  is  tam^ht  by  the  Lord  by  means  of  the  Word,  and 

by  means  of  doflrineajid preachings  frotn  the  Word, 

thus  i}nmediately  by  the  Lord  alone. 
(v.)   In  externals  man  is  led  and  taught  by  the  Lord  in  all 

appearance  as  if  by  himself. 

155,  (i.)  Man  is  led  and  taught  by  the  Lord  alone.— T\\\s 
flows,  as  a  universal  consequent,  from  all  that  has  been  set  forth 
n  the  work  on  The  Divine  Love  and  the  Divine  Wisdom ;  from 
what  is  there  shown  respeding  the  Lord's  Divine  love  and  His 
Divine  wisdom  in  Part  First,  also  respeding  the  sun  of  the  spir- 
itual world  and  the  sun  of  the  natural  world  in  Part  Second  ; 
also  respeding  degrees  in  Part  Third,  and  also  respeding  the 
creation  of  the  universe  in  Part  Fourth  ;  and  respeding  the  cre- 
ation of  man  in  Part  Fifth. 

156.  That  man  is  led  and  taught  by  the  Lord  alone  means 
that  he  lives  from  the  Lord  alone ;  for  what  is  led  is  his  Ufe's 
will,  and  what  is  taught  is  his  life's  understanding.  But  this  is 
contrary  to  the  appearance ;  for  man  seems  to  himself  to  live 
from  himself,  while  the  truth  is  that  he  lives  from  the  Lord  and 
not  from  himself.  Since,  then,  so  long  as  man  remains  in  this 
world  no  perception  by  sensation  can  be  given  him  that  he  lives 
from  the  Lord  alone  (because  the  appearance  that  he  lives  from 
himself  is  never  taken  away  from  him,  for  without  it  a  man  is 
not  a  man),  therefore  this  truth  must  be  established  by  reasons, 
and  these  must  be  confirmed  by  experience,  and  finally  by  the 

Word. 

I57«  That  man  lives  from  the  Lord  alone,  and  not  from 
himself,  is  established  by  these  reasons :  There  is  an  only  es- 
sence, an  only  substance,  and  an  only  form,  from  which  have  come 
all  the  essences,  substances,  and  forms  that  have  been  created. 
That  only  essence,  substance,  and  form  is  the  Divine  love  and 
the  Divine  wisdom,  from  which  all  things  that  have  relation  to 


I06  ANGELIC   WISDOM 

love  and  wisdom  in  man  are  derived.  It  is  also  the  Good  itseli 
and  the  Truth  itself  to  which  all  things  have  relation.  These 
are  the  life,  which  is  the  source  of  the  life  of  all  things  and  of 
all  things  of  life.  The  Only  and  the  Itself  is  the  omnipresent, 
omniscient,  and  omnipotent.  This  Only  and  Itself  is  the  Lord 
from  eternity,  or  Jehovah.  [2.]  First :  There  is  an  OJily  essence, 
an  only  substance,  and  an  07ily  fo7'm,  from  which  have  come  all 
the  esse7ices,  S2ibstances,  and  forms,  that  have  been  created.  This 
is  shown  in  the  work  on  The  Divine  Love  and  the  Divine  Wis- 
dom, (n.  44-46)  ;  and  in  Part  Second  of  that  work  it  has  been 
shown  that  the  sun  of  the  angelic  heaven,  which  is  from  the 
Lord  and  in  which  the  Lord  is,  is  that  only  substance  and  form 
from  which  have  come  all  things  that  have  been  created,  and  that 
there  is  nothing  and  can  be  nothing  that  is  not  from  that  sun. 
And  in  Part  Third  it  has  been  shown  that  all  things  are  from 
that  sun  by  derivations  according  to  degrees.  [3.]  Who  does 
not  perceive  and  acknowledge  from  his  reason  that  there  is  an 
only  essence  from  which  is  all  essence,  or  an  only  Being  [Esse) 
from  which  is  all  being  (esse)'^.  Can  any  thing  have  existence 
apart  from  being?  And  what  is  the  being  from  which  is  all 
being,  unless  it  is  Being  itself?  And  that  which  is  Being  itself 
is  also  the  only  Being  and  Being  in  itself.  This  being  true  (and 
every  one  perceives  and  acknowledges,  or  can  perceive  and  ac- 
knowlege  from  his  reason  that  it  is  true),  what  else  follows  than 
that  this  Being,  which  is  the  Divine  itself,  and  is  Jehovah,  is  the 
all  of  all  things  that  have  being  and  existence.  [4.]  The  same 
is  true  when  it  is  said  that  there  is  an  only  substance  from 
which  are  all  things.  And  as  substance  without  form  is  not 
anything,  it  follows  also  that  there  is  an  only  form  from  which 
are  all  things.  That  the  sun  of  the  angelic  heaven  is  this  only 
substance  and  form,  and  how  this  essence,  substance  and  form 
is  varied  in  created  things,  has  been  shown  in  the  work  men- 
tioned above.  [5.]  Secondlv  :  That  only  essence,  substance  and 
form  is  the  Divine  love  and  the  Divine  loisdom,  from  zvhich  all 
things  that  have  relation  to  love  and  wisdom  in  7nan  are  derived. 
This,  too,  has  been  fully  shown  in  the  work  on  The  Divine  Love 
•and  the  Divine  Wisdom.  Whatever  things  in  man  appear  to 
live  have  relation  to  the  will  and  the  understanding  in  him  ; 
and  that  these  two  are  what  constitute  man's  life  is  perceived 
and  acknowledged  by  every  one  from  his  reason.  What  more 
is  there  in  life  than.  This  I  will,  or  this  I  understand,  in  other 
words.  This  I  love,  or  this  I  think?     And  as  that  which  is  loved 


CONCERNING   THE    DIVINE    PROVIDENCE. — N.    1 57.         Io7 

is  willed,  and  that  which  is  umlerstood  is  thought,  so  all  things 
of  the  will  have  relation  to  love,  and  all  things  of  the  under- 
standing to  wisdom.  And  since  love  and  wisdom  cannot  exist 
in  any  one  from  himself,  but  only  from  Him  who  is  Love  itself 
and  Wisdom  itself,  it  follows  that  all  this  is  from  the  Lord  from 
eternity,  that  is,  Jehovah  ;  if  it  were  not  so,  man  would  be  Lo\-e 
itself  and  Wisdom  itself,  thus  God  from  eternity  ;  and  at  this 
human  reason  itself  shudders.  Can  any  thing  exist  except  from 
what  is  prior  to  itself?  And  can  this  prior  exist  except  from 
what  is  prior  to  it,  and  thus  finally,  except  from  the  First  which 
is  in  itself?  [6.]  Thirdly:  //  2s  likewise  the  Good  itself  and  the 
Truth  itself  to  which  all  things  have  relation.  It  is  accepted 
and  acknowledged  by  every  rational  being  that  God  is  Good 
itself  and  Truth  itself,  and  that  every  good  and  truth  is  from 
Him  ;  consequently,  that  no  good  or  truth  can  come  from  any 
other  source  than  Good  itself  and  Truth  itself  This  is  acknow- 
ledged by  every  rational  man  as  soon  as  he  hears  it.  When. 
after  this  it  is  said  that  everything  of  the  will  and  the  under- 
standing, or  everything  of  love  and  wisdom,  or  everything  of 
affe6lion  and  thought  in  a  man  who  is  led  by  the  Lord,  has 
relation  to  good  and  truth,  it  follows  that  every  activity  of  the 
will  and  understanding  of  such  a  man,  or  of  his  love  and  wis- 
dom, or  of  his  affe6lion  and  thought,  is  from  the  Lord.  And 
from  this  ever}'  one  in  the  church  knows  that  any  good  or  any 
truth  that  is  from  man  is  not  truth  and  good  in  itself,  but  only 
that  which  is  from  the  Lord.  As  this  is  the  truth,  it  follows 
that  everything  that  such  a  man  wills  and  thinks  is  from  the 
Lord.  That  no  evil  man  is  able  to  will  and  to  think  from  any 
other  source  will  be  shown  hereafter.  [7.]  Fourthly :  These 
are  the  life,  which  is  the  source  of  the  life  of  all  things  and  of 
all  things  of  life.  This  has  been  fully  shown  in  the  work  on 
77^1?  Divine  Love  and  the  Divine  Wisdom.  Moreo\'er,  human 
reason  accepts  and  acknowledges,  as  soon  as  it  is  heard,  that 
the  whole  life  of  man  belongs  to  his  will  and  understanding,  for 
if  these  were  to  be  taken  away  he  would  cease  to  live ;  or,  what 
is  the  same,  that  the  whole  life  of  man  belongs  to  his  love  and 
thought,  for  if  these  were  to  be  taken  away  he  would  cease  to 
live.  Since,  then,  everything  of  the  will  and  understanding,  or 
everything  of  love  and  thought  in  man,  is  from  the  Lord,  as 
has  just  been  said,  it  follows  that  every  thing  of  his  life  is  from 
the  Lord.  [8.1  Fifthly  :  This  Only  and  Itself  is  omnipresent, 
omniscient,  and  omnipotent.     This,  too,  every  Christian  acknow- 


Io8  ANGELIC   WISDOM 

ledges  from  his  do6^rine,  and  every  Gentile  from  his  religion. 
And  for  this  reason  every  one,  wherever  he  may  be,  thinks  that 
God  is  where  he  is,  and  prays  to  God  as  present.  And  as 
every  one  so  thinks  and  so  prays,  it  follows  that  there  can  be  no 
other  thought  than  that  God  is  everywhere,  thus  omnipresent. 
The  same  is  true  of  His  omniscience  and  omnipotence.  Con- 
sequently, whoever  prays  in  his  heart  to  God  implores  Him  to 
lead  him,  because  He  is  able.  Thus  at  such  a  time  every  one 
acknowledges  the  Divine  omnipresence,  omniscience,  and  om- 
nipotence ;  this  he  does  because  he  turns  his  face  to  the  Lord, 
and  this  truth  then  flows  in  from  the  Lord.  [9.]  Sixthly  :  This 
Only  and  Itself  is  the  Lord  from  eternity,  or  Jehovah.  It  has 
been  shown  in  The  Doctrine  of  the  New  yerusalem  concern- 
ing the  Lord,  that  God  is  one  in  essence  and  in  person,  and 
that  this  God  is  the  Lord ;  also  that  the  Divine  Itself,  which  is 
called  Jehovah  the  Father,  is  the  Lord  from  eternity ;  that  the 
Divine  Human  is  the  Son  conceived  from  His  Divine  from  eter- 
nity and  born  in  the  world,  and  that  the  Divine  going  forth 
is  the  Holy  Spirit.  The  expressions,  the  Itself  and  the  Only 
are  used,  because  it  has  been  said  above  that  the  Lord  from 
eternity,  or  Jehovah,  is  Life  itself,  since  He  is  Love  itself  and 
Wisdom  itself,  or  Good  itself  and  Truth  itself,  from  which  all 
things  are.  That  the  Lord  created  all  things  from  Himself,  and 
not  from  nothing,  may  be  seen  in  the  work  on  The  Divi7ie 
Love  and  the  Divine  Wisdom  (n.  282-284,  349~357)-  From 
all  this  the  truth  that  man  is  led  and  taught  by  the  Lord  alone 
is  established  by  reasons. 

158.  To  the  angels,  especially  the  angels  of  the  third 
heaven,  this  truth  is  established,  not  by  reasons  alone  but  also 
by  living  perceptions.  They  perceive  the  influx  of  Divine  love 
and  Divine  wisdom  from  the  Lord.  And  because  they  perceive 
that  influx,  and  from  their  wisdom  know  that  this  inflowing  love 
and  wisdom  is  life,  they  declare  that  they  live  from  the  Lord  and 
not  from  themselves ;  and  not  only  do  they  declare  this,  they 
love  and  wish  to  have  it  so.  Nevertheless,  to  all  appearance,  they 
are  as  if  they  lived  from  themselves  ;  and  the  appearance  is  even 
stronger  with  them  than  with  other  angels  ;  for  as  has  been 
shown  above  (n.  42-45),  The  more  nearly  a7iy  one  is  coJijoined 
with  the  Lord,  the  7nore  distinHly  does  he  appear  to  himself  to  be 
his  own,  and  the  more  clearly  does  he  recognize  that  he  is  the 
Lord's.  It  has  been  granted  me  now  for  several  years  to  be  in 
a  like  perception  and  appearance,  and  I  have  been  fully  con- 
\  inced  by  it  that  nothing  of  my  will  or  thought  is  from  myself, 


CONCERNING  THE   DIVINE   PROVIDENCE. — N.    l6l.         IO9 

but  only  appears  to  be  from  myself;  and  it  has  also  been  granted 
me  to  will  and  to  love  this.  This  truth  might  be  established  by 
many  other  things  from  the  spiritual  world ;  but  these  two  are 
enough  for  the  present. 

159.  That  the  Lord  alone  has  life  is  made  clear  by  the  fol- 
lowing passages  in  the  Word  : 

"  I  am  the  Resurrection  and  the  Life  ;  he  that  believeth  in  Me,  though 

he  die,  yet  shall  he  live"  {John  xi.  25). 
"I  am  the  Way,  the  Truth,  and  the  Life"  {John  xiv.  6). 
"  The  Word  was  God In  Him  was  life,  and  the  life   was   the 

light  of  men  "  {John  i.  i,  4). 

Here  "the  Word"  means  the  Lord. 

"As  the  Father  hath  life  in  Himself,  so  gave  He  to  the  Son  to  have  life 
in  Himself"  {John  v.  26). 

That  man  is  led  and  taught  by  the  Lord  alone  is  clear  from  the 
following  passages  : 

"  Without  Me  ye  can  do  nothing  "  {John  xv.  5). 

"  A  man  can  receive  nothing    except  it  be   given  him  from  heaven  " 

{John  iii.  27). 
A  man  "  cannot  make  one  hair  white  or  black  "  {Matt.  v.  36). 

"A  hair"  signifies  in  the  Word  the  least  of  all  things. 

160.  That  the  life  of  the  evil  is  from  the  same  source  will 
be  shown  in  its  proper  place  further  on.  Here  it  will  merely  be 
illustrated  by  a  comparison.  From  the  sun  of  the  world  heat 
and  light  flow  in,  flowing  alike  into  trees  that  bear  evil  fruit  and 
into  trees  that  bear  good  fruit,  and  they  are  alike  quickened 
and  grow.  It  is  not  the  heat  in  itself,  but  the  forms  into  which 
the  heat  flows,  that  cause  this  diversity.  It  is  the  same  with 
light,  which  is  turned  into  various  colors  according  to  the  forms 
into  which  it  flows.  Some  colors  are  beautiful  and  pleasing, 
and  some  are  ugly  and  dull ;  and  yet  the  light  is  the  same. 
The  same  is  true  of  the  influx  of  spiritual  heat,  which  in  itself  is 
love,  and  of  spiritual  light,  which  in  itself  is  wisdom,  from  the 
sun  of  the  spiritual  world.  The  forms  into  which  they  flow  are 
what  cause  the  diversity,  and  not  that  heat  which  is  love,  and 
that  light  which  is  wisdom,  in  themselves.  The  forms  into 
which  they  flow  are  human  minds.  From  all  this  it  is  clear  that 
mui  is  led  and  taught  by  the  Lord  alone. 

161.  But  what  the  life  of  animals  is  has  been  shown  above, 
namely,  that  it  is  a  life  of  merely  natural  affedion  witli  the 
knowledge  that  is  its  mate ;  and  that  it  is  a  mediate  life,  corre- 
sponding to  the  life  of  those  who  are  in  the  spiritual  world. 


no  ANGELIC   WISDOM 

162.  (ii.)  Ma7i  is  led  and  taught  by  the  Lord  alone  through 
the  angelic  heaven  and  from  it. — It  is  said  that  man  is  led  by 
the  Lord  through  and  from  the  angelic  heaven;  that  he  is  led 
through  the  angelic  heaven  is  an  appearance;  that  he  is  led 
from  that  heaven  is  the  truth.  That  he  is  led  through  the  an- 
gelic heaven  is  an  appearance  from  the  Lord's  appearing  above 
that  heaven  as  a  sun ;  that  he  is  led  from  that  heaven  is  the 
truth,  because  the  Lord  is  in  heaven  as  the  soul  is  in  man. 
For  the  Lord  is  omnipresent,  and  is  not  in  space,  as  has  been 
shown  above ;  consequently  distance  is  an  appearance  accord- 
ing to  conjun6lion  with  the  Lord ;  and  conjun6lion  is  according 
to  the  reception  of  love  and  wisdom  from  the  Lord.  And  as 
no  one  can  be  conjoined  with  the  Lord  as  He  is  in  Himself, 
He  appears  to  angels  at  a  distance  like  a  sun ;  nevertheless  He 
is  in  the  whole  angelic  heaven,  like  the  soul  in  man.  He  is  in 
like  manner  in  every  society  of  heaven,  and  in  every  angel 
therein  ;  for  a  man's  soul  is  both  the  soul  of  the  whole  and  the 
soul  of  every  part.  [2.]  But  because  of  the  appearance  that 
the  Lord  rules  the  whole  heaven,  and  through  it  the  world, 
from  the  sun  that  is  from  Him  and  in  which  He  is  (respefting 
which  sun  see  Part  Second  of  the  work  on  The  Divine  Love 
and  the  Divi7ie  Wisdom),  and  because  every  man  is  permitted 
to  speak  from  appearance,  nor  can  he  do  otherwise,  so  any  one 
who  is  not  in  wisdom  itself  is  permitted  to  think  that  the  Lord 
rules  each  thing  and  all  things  from  His  sun  ;  and  also  that  he 
rules  the  world  through  the  angelic  heaven.  From  that  appear- 
ance, moreover,  the  angels  of  the  lower  heavens  think  ;  but  the 
angels  of  the  higher  heavens,  while  they  speak  from  appearance, 
think  from  the  truth,  which  is  that  the  Lord  rules  the  universe 
from  the  angelic  heaven,  which  is,  from  Himself  [3.]  That 
the  simple  and  the  wise  speak  alike  but  do  not  think  alike, 
may  be  illustrated  by  the  sun  of  the  world,  about  which  all 
speak  according  to  appearance,  saying  that  it  rises  and  sets  ; 
but  while  those  who  are  wise  use  the  same  language  they  think 
of  the  sun  as  standing  unmoved,  which  is  the  truth,  while  the 
other  is  the  appearance.  Illustrations  of  this  may  also  be  found 
in  the  appearances  in  the  spiritual  world  ;  for  spaces  and  dis- 
tances appear  there  as  in  the  natural  world  ;  nevertheless  they 
are  appearances  that  are  in  accord  with  the  dissimilarity  of  affec- 
tions and  of  thoughts  therefrom.  The  same  is  true  of  the  Lord's 
appearance  in  His  sun. 


CONCERNING    THE    DIVINE    PROVIDENCE. — N.    1 64.         Ill 

163.  How  the  Lord  leads  and  teaches  every  man  from  the 
angelic  heaven  shall  be  told  in  a  few  words.  In  the  work  on 
The  Divine  Love  and  the  Divine   Wisdom,  and  above  in  this 

work  on  the  Divine  Providence,  and  also  in  the  work  on 
Heaven  and  Hell,  published  in  London  in  1758,  it  has  been 
matle  known  from  things  seen  and  heard  that  the  whole  angelic 
heaven  appears  before  the  Lord  as  one  man,  and  likewise  every 
society  of  heaven  ;  and  that  it  is  from  this  that  every  angel  and 
spirit  is  in  complete  form  a  man.  In  the  above  mentioned 
works  it  has  also  been  shown  that  heaven  is  not  heaven  from 
any  thing  that  strid^ly  belongs  to  the  angels,  but  from  the 
reception  by  angels  of  the  Divine  love  and  wisdom  from  the 
Lord.  From  this  it  can  be  seen  that  the  Lord  rules  the  whole 
angelic  hea\en  as  one  man,  and  inasmuch  as  that  heaven  in  it- 
self is  a  man,  it  is  the  very  image  and  likeness  of  the  Lord,  and 
the  Lord  rules  heaven  as  the  soul  rules  its  body  ;  and  as  the 
whole  human  race  is  ruled  by  the  Lord,  it  is  ruled  not  through 
heaven  but  from  heaven  by  the  Lord,  consequently  from  Him- 
self, because  He  is  heaven,  as  has  been  said  before. 

164.  But  this  is  an  arcanum  of  angelic  wisdom,  and  there- 
fore cannot  be  comprehended  by  man  unless  his  spiritual  mind 
has  been  opened, — such  a  man,  by  \irtue  ot  his  conjundiion 
with  the  Lord,  being  an  angel.  Such  a  man,  in  the  light  of 
what  has  already  been  said,  is  able  to  comprehend  what  here 
follows: — (i.)  All,  both  men  and  angels,  are  in  the  Lord  and 
the  Lord  in  them  in  the  measure  of  their  conjun6lion  with  Him, 
or,  what  is  the  same,  in  the  measure  of  their  reception  of  love 
and  wisdom  from  Him.  (2.)  [2.]  Each  one  of  these  is  given  a 
place  in  the  Lord,  that  is,  in  heaven,  according  to  the  quality 
d  his  conjun6lion  with  or  reception  of  the  Lord.  (3.)  [3.] 
Each  one  in  his  place  has  his  state  distindt  from  the  state  of 
others  ;  and  draws  his  portion  from  the  common  body  accord- 
ing to  his  location,  his  function,  and  his  need,  precisely  as  each 
part  does  in  the  human  body.  (4.)  [4.]  Every  man  is  initiated 
into  his  place  by  the  Lord  according  to  his  life.  (5.)  [5.] 
Every  one  from  infancy  is  introduced  into  this  Divine  Man, 
whose  soul  and  life  is  the  Lord  ;  and  in  the  Lord,  not  out  of 
Him,  is  led  and  taught  from  the  Lord's  Divine  love  according 
to  His  Divine  wisdom.  But  as  man  is  not  deprived  of  freedom 
he  can  be  led  and  taught  only  in  the  measure  of  his  recipiency 
as  if  by  himself     (6.)    [6.]  Those  who  receive  are  borne  to  their 


112  ANGELIC   WISDOM 

places  through  infinite  turnings,  as  if  by  winding  ways,  much  as 
the  chyle  is  carried  through  the  mesentery  and  its  Ia(5t;eals  into 
the  receptacle,  and  from  this  through  the  thoracic  dud  into  the 
blood,  and  thus  to  its  destination.  (7.)  [7.]  Those  who  do  not 
receive  are  separated  from  those  that  are  within  the  Divine  Man, 
as  excrement  and  urine  are  separated  from  man.  These  are 
arcana  of  angelic  wisdom  which  man  can  in  some  measure  com- 
prehend ;   but  there  are  many  others  that  he  cannot. 

1.6^,  (iii.)  Jlfa?i  is  led  by  the  Lord  by  means  of  influx^  and 
taught  by  vicans  of  enlightenmeyit. — Man  is  led  by  the  Lord  by 
means  of  influx,  for  leading  and  inflowing  are  predicated  of  the 
love  and  the  will ;  and  man  is  taught  by  the  Lord  by  means  of 
enlightenment,  because  teaching  and  enlightening  are  predicated 
only  of  wisdom  and  the  understanding.  It  is  acknowledged 
that  every  man  is  led  by  himself  from  his  love,  and  by  others 
according  to  his  love,  and  not  by  his  understanding.  He  is  led 
by  his  understanding  and  in  accordance  with  it  when  his  love  or 
will  forms  his  understanding  ;  and  when  this  is  done  the  under- 
standing may  also  be  said  to  be  led ;  yet  even  then  it  is  not  the 
understanding  that  is  led,  but  the  will  from  which  it  is.  The 
term  influx  is  used,  because  it  is  a  common  saying  that  the 
soul  flows  into  the  body  ;  also,  as  has  been  shown  above,  that 
influx  is  spiritual  and  not  physical,  and  a  man's  soul  or  Hfe 
is  his  love  or  will ;  also,  because  influx  is  relatively  like  the  in- 
flow of  the  blood  into  the  heart,  and  from  the  heart  into  the 
lungs.  That  there  is  a  correspondence  of  the  heart  with  the 
will,  and  of  the  lungs  with  the  understanding,  and  that  the  con- 
junction of  the  will  with  the  understanding  is  like  the  inflow 
of  the  blood  from  the  heart  into  the  lungs,  has  been  shown 
in  the  work  on  The  Divine  Love  and  the  Divine  Wisdom  (n. 
371-432). 

166.  But  man  is  taught  by  means  of  enlightenment,  since 
teaching  and  enlightenment  are  predicated  of  the  understanding  ; 
for  the  understanding,  which  is  man's  internal  sight,  is  illumined 
by  spiritual  light,  just  as  the  eye  or  man's  external  sight  is  illum- 
ined by  natural  light.  Moreover,  the  two  are  similarly  taught ; 
the  internal  sight,  which  is  that  of  the  understanding,  by 
spiritual  objects  ;  and  the  external  sight,  which  is  that  of  the 
eye,  by  natural  obje6ls.  There  is  spiritual  light  and  natural 
light ;  these  are  alike  in  outward  appearance,  but  internally 
unlike ;   for  natural  light  is  from  the  sun  of  the  natural  world. 


CONXERXIXG    THE    DIVINE    PROVIDEN'CE. — N.    167.  II3 

and  is  therefore  in  itself  dead,  while  spiritual  light  is  from  the 
sun  of  the  spiritual  world,  and  is  therefore  in  itself  living.  It  is 
spiritual  light  and  not  natural  light  that  illumines  the  human 
understanding.  Natural  and  rational  lumen  is  from  the  former, 
not  from  the  latter.  This  is  called  natural  and  rational  lumen 
because  it  is  spiritual-natural.  [2.]  For  in  the  spiritual  world 
there  are  three  degrees  of  light,  celestial  light,  spiritual  light, 
and  spiritual-natural  light.  Celestial  light  is  a  flaming  ruddy 
light.  This  is  the  light  of  those  that  are  in  the  third  heaven. 
Spiritual  light  is  a  dazzling  white  light.  This  is  the  light  of 
those  that  are  in  the  intermediate  heaven.  Spiritual-natural 
light  is  like  the  light  of  day  in  our  world.  This  is  the  light  of 
those  that  are  in  the  lowest  heaven,  also  of  those  that  are  in  the 
world  of  spirits,  which  is  intermediate  between  heaven  and  hell ; 
but  in  the  world  of  spirits  this  light  with  the  good  is  like 
summer  light  on  the  earth,  and  with  the  evil  like  winter  light. 
[3.1  It  must  be  understood,  however,  that  none  of  the  light  of 
the  spiritual  world  has  any  thing  in  common  with  the  light  of  the 
natural  world  ;  they  differ  as  what  is  living  and  what  is  dead. 
From  all  this  it  is  clear  that  it  is  not  natural  light  like  that  before 
our  eyes  that  enlightens  the  understanding,  but  spiritual  light. 
Of  this  man  is  ignorant,  because  hitherto  he  has  known  nothing 
about  spiritual  light.  That  the  origin  of  spiritual  light  is  the 
Divine  wisdom  or  the  Di\-ine  truth  has  been  shown  in  the  work 
on  Heaven  and  Hell  (n.  126-140). 

167.  As  the  light  of  heaven  has  been  f.poken  of,  something 
must  also  be  said  about  the  light  of  hell.  In  hell  also  there  are 
three  degrees  of  light.  In  the  lowest  hell  the  light  is  like  that 
from  burning  charcoal ;  in  the  middle  hell  it  is  like  the  light 
from  the  flame  of  a  hearth  fire,  while  in  the  uppermost  hell  it 
is  like  the  light  from  candles,  and  to  some  like  the  no6turnal 
light  of  the  moon.  These  lights  are  not  natural,  they  are  spir- 
itual, for  all  natural  light  is  dead,  and  extinguishes  the  under- 
stancflng ;  but  those  that  are  in  hell  have  the  ability  to  under- 
stand that  is  called  rationalit}',  as  has  been  shown  above ; 
and  rationality  itself  is  from  spiritual  light,  and  not  at  all  from 
natural  light.  But  the  spiritual  light  which  these  have  from  ra- 
tionality is  changed  into  infernal  light,  as  the  light  of  day  is 
changed  into  the  darkness  of  night.  [2.]  Nevertheless,  all  in  the 
spiritual  world,  both  those  in  the  heavens  and  those  in  the  hells, 
see  in  their  light  as   clearly  as  man  sees  by  day  in  his  light; 


114  ANGELIC   WISDOM 

and  for  the  reason  that  every  one's  eyesight  is  formed  for  the  re- 
ception of  the  light  in  which  it  is.  Thus  the  eyesight  of  the 
angels  of  heaven  is  formed  for  the  reception  of  their  light  ;  and 
the  eyesight  of  the  spirits  of  hell  for  the  reception  of  their  light, 
and  this  is  Hke  the  sight  of  owls  and  bats,  which  see  objects  at 
night  or  in  twilight  as  clearly  as  other  birds  see  them  by  da)' ; 
for  their  eyes  are  formed  to  receive  such  fight.  [3.1  But  the 
difference  between  these  lights  is  very  obvious  to  those  who  look 
from  one  light  into  the  other ;  as  when  an  angel  of  heaven 
looks  into  hell  he  sees  nothing  there  but  mere  thick  darkness  J 
or  when  a  spirit  of  hell  looks  into  heaven  he  sees  nothing  there 
but  thick  darkness.  This  is  because  heavenly  wisdom  is  like 
thick  darkness  to  those  that  are  in  hell ;  and  on  the  other  hand, 
the  insanity  of  hell  is  like  thick  darkness  to  those  in  heaven. 
From  all  this  it  can  be  seen  that  the  light  a  man  has  is  such  as 
his  understanding  is ;  and  that  after  death  every  one  comes  into 
his  own  light,  not  being  able  to  see  in  any  other ;  and  in  the 
spiritual  world,  where  all  are  spiritual  even  in  respeft  to  their 
bodies,  each  one's  eyes  are  formed  to  see  from  their  light.  Each 
one's  life's  love  makes  an  understanding  for  itself,  and  thus  a 
light ;  for  lo\'e  is  like  the  fire  of  life,  from  which  is  the  light  of 
life. 

l68»  As  few  know  anything  about  the  enlightenment  that 
the  understanding  of  a  man  who  is  taught  by  the  Lord  comes 
into,  something  shall  be  said  about  it.  There  is  an  interior  and 
an  exterior  enlightenment  from  the  Lord ;  and  there  is  an 
interior  and  an  exterior  enlightenment  from  man.  By  interior 
enlightenment  from  the  Lord  a  man  perceives  at  the  first  hear- 
ing whether  what  is  said  is  true  or  is  not  true.  Exterior  en- 
lightenment is  from  this  in  the  thought.  Interior  enlightenment 
from  man  is  from  mere  confirmation  ;  and  exterior  enlightenment 
from  man  is  from  mere  knowledge.  About  each  one  of  these 
something  shall  be  said.  [2.]  By  interior  enlighteyiment  fro^n 
the  Lord  a  rational  man  immediately  perceives,  when  he  hears 
them,  whether  many  things  are  true  or  not  true ;  for  example, 
that  love  is  the  life  of  faith,  that  is,  that  faith  lives  from  love. 
Also  by  interior  enlightenment  man  perceives  that  whatever  one 
loves  he  wills,  and  what  he  wills  he  does,  consequently  that  to 
love  is  to  do  ;  and  again,  that  whatever  man  believes  from  love, 
this  too  he  wills  and  does,  consequently  to  have  faith  is  to  do  ; 
also  that  a  wicked  man  cannot  have  love  of  God,  thus  neither 
faith  in  God.     By  interior  enlightenment   a   rational   man  per- 


CON'CERXIXG    THE    DIVINE    PROVIDENCE. — N.    l68.  II5 

ceives  as  soon  as  he  hears  it  that  God  is  One  ;  that  He  is  omni- 
present;  that  all  good  is  Irom  Him;  also  that  all  things  have 
relation  to  good  and  truth  ;  and  that  all  good  is  from  Good  it- 
self, and  all  truth  from  Truth  itself  Man  perceives  these  things 
and  other  like  things  interiorly  in  himself  when  he  hears  them  ; 
and  he  has  this  perception  because  be  has  rationality  that  is  in 
the  light  of  heaven,  which  gi\"es  enlightenment.  [3.]  Exterior  cn- 
liglitenmcnt  is  an  enlightenment  of  the  thought  that  is  from  the 
interior  enlightenment ;  and  the  thought  is  in  such  enlightenment 
so  far  as  it  continues  in  the  perception  that  it  has  from  interior 
enlightenment,  and  so  far  as  it  has  knowledges  of  truth  and 
good  ;  for  from  these  it  draws  the  reasons  by  means  of  which 
it  confirms.  Thought  from  this  exterior  enlightenment  sees  a 
thing  on  both  sides  ;  on  the  one  it  sees  the  reasons  that  confirm, 
on  the  other  the  appearances  that  invalidate  ;  the  latter  it  dis- 
l^erses,  the  former  it  collects.  [4.]  Interior  enlightenvient  from 
man  is  wholly  different.  By  it  man  sees  a  subje6l  on  one  side 
and  not  on  the  other ;  and  when  he  has  confirmed  it  he  sees  it 
in  a  light  apparently  hke  the  light  spoken  of  above,  but  it  is  a 
winter  light.  For  example,  a  judge  who  judges  unjustly  be- 
cause of  gifts  or  for  the  sake  of  gain,  when  he  has  confirmed  his 
decision  by  the  laws  and  by  reasons,  sees  nothing  but  justice  in 
it.  To  some  the  injustice  may  be  evident,  but  as  they  do  not 
wish  to  see  it  they  mystify  and  blind  themselves,  and  thus  do 
not  see.  The  same  is  true  of  a  judge  who  is  influenced  in  his 
decisions  by  friendship,  or  by  a  desire  to  gain  favor,  or  by  the 
ties  of  relationship.  [5.]  This  class  of  men  regard  in  the  same 
way  every  thing  that  they  hear  irom  the  lips  of  a  man  in 
authority,  or  a  man  of  celebrity,  or  that  they  have  hatched  out 
from  their  own  intelligence.  They  are  rationally  blind  ;  for  they 
have  their  vision  from  falsities,  which  they  confirm  ;  and  falsity 
closes  the  sight,  while  truth  opens  it.  Such  see  no  truth  from 
the  light  of  truth,  and  no  justice  from  a  love  of  justice,  but  only 
from  the  light  of  confirmation,  which  is  a  delusive  light.  In  the 
spiritual  world  they  appear  like  faces  without  heads,  or  like 
faces  that  resemble  human  faces  with  wooden  heads  behind 
them  ;  and  they  are  called  rational  animals,  because  they  have 
rationality  potentially.  Those  have  exterior  enlightenment  from 
man,  who  think  and  talk  from  mere  knowledge  impressed  on 
the  memory.  Such  are  scarcely  able  to  confirm  any  thing  from 
themselves. 


Il6  ANGELIC   WISDOM 

169.  Such  are  the  differences  of  enlightenment,  and  con- 
sequently of  perception  and  thought.  From  spiritual  light  there 
is  an  adual  enlightenment ;  but  the  enlightenment  itself  from 
that  light  is  not  manifest  to  any  one  in  the  natural  world,  be- 
cause natural  light  has  nothing  in  common  with  spiritual  light; 
but  this  enlightenment  has  sometimes  been  manifest  to  me  in 
the  spiritual  world,  being  visible  in  the  case  of  those  who  were 
in  enlightenment  from  the  Lord  as  a  luminous  appearance 
around  the  head  glowing  with  the  color  of  the  human  face. 
But  in  the  case  of  those  that  were  in  enlightenment  from  them- 
selves, this  luminous  appearance  was  not  about  the  head,  but 
about  the  mouth  and  over  the  chin. 

170.  Besides  these  kinds  of  enlightenment  there  is  an- 
other, by  which  it  is  revealed  to  man  in  what  faith  and  in  what 
intelligence  and  wisdom  he  is  ;  and  the  revelation  is  such  as  to 
enable  him  to  perceive  this  in  himself.  He  is  admitted  into  a 
society  where  there  is  genuine  faith,  also  true  intelligence  and 
wisdom  ;  and  there  his  interior  rationality  is  opened,  and  from  it 
he  sees  the  quality  of  his  faith  and  his  intelligence  and  wisdom, 
even  to  an  acknowledgment  of  it.  I  have  seen  some  of  these  on 
their  return,  and  have  heard  them  confessing  that  they  have  no 
faith,  although  in  the  world  they  had  supposed  their  faith  to  be 
abundant,  surpassing  that  of  others,  and  their  intelligence  and 
wisdom  to  be  the  same.  Th2se  were  in  faith  alone,  and  in  no 
charity,  and  were  in  their  own  intelligence. 

171.  (iv.)  Man  is  taught  by  the  Lord  by  means  of  the  Word, 
and  by  means  of  doflrinc  and  preaching  fro7n  the  Word,  and  thiis 
immediately  by  the  Lord  alo7ie. — It  has  been  said  and  shown 
above  that  man  is  led  and  taught  by  the  Lord  alone  and  this 
from  heaven,  and  not  through  heaven  or  through  any  angel 
there  ;  and  as  he  is  led  by  the  Lord  alone,  it  follows  that  he  is 
led  immediately  and  not  mediately.  How  this  is  done  will  now 
be  told. 

172.  In  the  Do^rine  of  the  New  ferusalem  concerning 
the  Sacred  Scripture  it  has  been  shown  that  the  Lord  is  the 
Word,  and  that  all  dodrine  of  the  church  must  be  drawn  from 
the  Word.  Since,  then,  the  Lord  is  the  Word,  it  follows  that 
the  man  who  is  taught  from  the  Word  is  taught  by  the  Lord 
alone.  But  as  this  is  not  easily  comprehended,  it  shall  be  illus- 
trated in  the  following  order:  (i.)  The  Lord  is  the  Word  be- 
cause the  Word  is  from  Him  and  treats  of  Him.  (2.)  Also 
because  it  is  the  Divine  truth  of  the  Divine  good.  (3.)  Thus 
to  be  taught  from  the  Word  is  to  be  taught  from  the  Lord. 
(4.)    That  this  is  done  mediately  through  preaching  does   not 


CONCERNING   THE    DIVINE    PROVIDENCE. — N.    172.  II7 

take  away  the  immediateness.  [2.]  First :  The  Lord  is  the  Word 
because  the  Word  is  frovi  Him  and  treats  of  Him.  That  the 
Word  is  from  the  Lord  is  denied  by  no  one  in  the  church  ; 
that  the  Word  treats  of  the  Lord  alone  is  not  denied,  indeed, 
but  neither  is  it  known.  This  has  been  set  forth  in  the  Doc- 
trine of  the  New  fernsalem  concerning  the  Lord  (n.  1-7,  37-44)!; 
also  in  the  Doflrine  of  the  New  yernsalevi  concerning  the 
Sacred  Scripture  (n.  62-69,  80-90,  98- 100).  Since,  then,  the 
Word  is  both  from  the  Lord  alone  and  treats  of  the  Lord  alone, 
it  follows  that  when  man  is  taught  from  the  Word  he  is  taught 
from  the  Lord,  since  the  Word  is  the  Divine ;  and  who  except 
the  essential  Divine,  from  whom  the  Word  is  and  of  whom  it 
treats,  can  communicate  the  Divine,  and  plant  it  in  the  heart? 
When,  therefore,  the  Lord  speaks  of  His  conjundlion  with  the 
disciples  He  says, 

That  they  should  abide  in  Him,  and  His  words  in  them  {John  xv.  7). 
That  His  \vords  are  spirit  and  life  {John  vi.  63). 

And  that  He  makes  His  abode  with  those  who  keep  His  words  {John 
xiv.  20-24). 

To  think  from  the  Lord,  therefore,  is  to  think  from  the  Word, 
seemingly  through  the  Word.  That  all  things  of  the  Word 
have  communication  with  heaven  has  been  shown  in  the  Doc- 
trine of  the  Nezv  ferusalem  concerning  the  Sacred  Scripture, 
throughout.  And  since  the  Lord  is  heaven,  this  means  that  all 
things  of  the  Word  have  communication  with  the  Lord  Himself. 
It  is  true  that  the  angels  of  heaven  have  communication  :  but 
this,  too,  is  from  the  Lord.  [3.]  Secondly  :  The  Lord  is  the 
Word,  because  it  is  the  Divine  truth  of  the  Divine  good.  That 
the  Lord  is  the  Word  He  teaches  in  John  in  these  words  : 

"  In  the  beginning  was  the  Word,  and  the  Word  was  with  God,  and  the 
Word  was  God  ;.  . .  .and  the  Word  became  flesh, and  dwelt  among 
us"  {John  i.  I,  14). 

As  heretofore  this  has  been  understood  to  mean  only  that 
God  taught  men  through  the  Word,  it  has  been  explained  as  a 
hyperbolical  expression,  not  meaning  that  the  Lord  is  the  Word 
itself;  and  for  the  reason  that  it  was  unknown  that  by  "the 
Word"  the  Divine  truth  of  the  Divine  good  is  meant,  or,  what 
is  the  same,  the  Divine  wisdom  of  the  Divine  love.  That  these 
are  the  Lord  Himself  is  shown  in  Part  First  of  the  work  on 
The  Divine  Love  and  the  Divine  Wisdom;  and  that  these  are 
the  Word  is  shown  in  the  DoHrine  of  the  New  yerusalem  con- 
cerning the  Sacred  Scripture  (n.  1-86).  [4.]  How  the  Lord  is 
the  Divine  truth  of  the  Divine  good  shall  also  be  briefly  told. 
Every  man  is  a  man  not  from  his  face  and  body  but  from  the 


Il8  ANGELIC    WISDOM 

good  of  his  love  and  from  the  truths  of  his  wisdom  ;  and  be- 
cause it  is  from  these  that  a  man  is  a  man,  every  man  is  also 
his  own  truth  and  his  own  good,  or  his  own  love  and  his  own 
wisdom.  Apart  from  these  he  is  not  a  man.  But  the  Lord  is 
good  itself  and  truth  itself,  or,  what  is  the  same.  He  is  love  it- 
self and  wisdom  itself;  and  these  are  the  Word  which  was  in 
the  beginning  with  God  and  which  was  God,  and  which  became 
flesh.  [5.]  Thirdly  :  Thus  to  be  taught  from  the  Word  is  to  be 
taught  by  the  Lord  Himself,  because  it  is  to  be  taught  from 
good  itself  and  truth  itself,  or  from  love  itself  and  from  wisdom 
itself,  which  are  the  Word,  as  has  been  said.  But  every  one  is 
taught  according  to  the  understanding  that  belongs  to  his  own 
love  ;  what  is  beyond  this  is  not  permanent.  All  those  who  are 
taught  by  the  Lord  in  the  Word  are  taught  a  few  truths  in  the 
world,  but  many  when  they  become  angels  ;  for  the  interiors  of 
the  Word,  which  are  Divine  spiritual  and  Divine  celestial  things, 
although  implanted  at  the  same  time,  are  not  opened  in  man  un- 
til after  his  death,  thus  in  heaven,  where  he  is  in  angelic  wisdom, 
which  in  comparison  with  human  wisdom,  that  is,  man's  former 
wisdom,  is  ineffable.  That  Divine  spiritual  and  Divine  celestial 
things,  which  constitute  angelic  wisdom,  are  present  in  all  things 
and  in  each  thing  of  the  Word,  may  be  seen  in  the  Do^lrhie  of 
the  New  ferusalem  concerning  the  Sacred  Scriptio'e  (n.  5-26). 
[6.]  Fourthly  :  That  this  is  done  mediately  through  preaching 
does  not  take  away  the  immcdiateness.  The  Word  must  needs 
be  taught  mediately  through  parents,  teachers,  preachers,  books, 
and  esijecially  the  reading  of  it.  Nevertheless  it  is  not  taught 
by  these,  but  by  the  Lord  through  them.  And  this  the  preach- 
ers know,  and  they  say  that  they  do  not  speak  from  themselves 
but  from  the  spirit  of  God,  and  that  all  truth,  like  all  good,  is 
from  God.  They  are  able,  indeed,  to  declare  the  Word,  and 
bring  it  to  the  understanding  of  many,  but  not  to  the  heart  of 
any  one ;  and  what  is  not  in  the  heart  perishes  in  the  under- 
standing; "the  heart"  meaning  man's  love.  From  all  this  it 
can  be  seen  that  man  is  led  and  taught  by  the  Lord  alone,  and 
is  led  and  taught  immediately  by  Him  when  this  is  done  from 
the  Word.     This  is  the  arcanum  of  arcana  of  angelic  wisdom. 

173.  That  by  means  of  the  Word  they  also  have  light  who 
are  not  in  the  church  and  do  not  have  the  Word  is  shown  in 
the  Doflrine  of  the  New  ferusalem  concerning  the  Sacred 
Sc7-ipture  (n.  104-113).  And  since  man  has  light  through  the 
Word,  and  from  that  light  has  understanding,  and  as  both  the 
evil  and  the  good  have  understanding,  it  follows  that  from  the 
light  in  its  origin  there  is  light  in  its  derivatives,  which  are  per- 


COXCERXIXG   THE    DIVINE    PROVIDENCE. — N.    174.  II9 

ceptions  and  thoughts  respe6ling  all  subjecls.     The  Lord  says, 

That  without  Him  man  can  do  nothing  {John  xv.  5). 

That  a  man  can  receive  nothing  except  it  has  been  given  him  from 

heaven  {John  iii.  27). 
And  that  the  Father  in  the  heavens  maketh  His  sun  to  rise  on  the  evil 

and  on  the  good,  and  sendeth  rain  on  the  just  and  on  the  unjust 

{Matt.  v.  45). 

By  "the  sun,"  here  as  elsewhere  in  the  Word,  is  meant  in  its 
spiritual  sense  the  Divine  good  of  the  Divine  love  ;  and  by 
rain,"  the  Divine  truth  of  the  Divine  wisdom.  These  are 
given  to  the  evil  and  the  good,  to  the  just  and  the  unjust ;  for 
unless  they  were  given  no  one  would  have  perception  and 
thought.  That  there  is  only  one  life,  from  which  all  have  life, 
has  been  shown  above ;  and  perception  and  thought  belong  to 
life,  consequently  perception  and  thought  are  from  the  same 
fountain  from  which  life  is.  That  all  the  light  that  constitutes 
the  understanding  is  from  the  sun  of  the  spiritual  world,  which 
is  the  Lord,  has  already  been  fully  shown. 

174.  (v.)  In  externals  mail  is  led  and  taught  by  the  Lord 
in  all  appearance  as  if  by  himself. — This  takes  place  in  man's 
externals,  but  not  in  internals.  How  the  Lord  leads  and  teaches 
man  in  his  internals  no  one  knows,  as  no  one  knows  how  the 
soul  operates  to  cause  the  eye  to  see,  the  ear  to  hear,  the  tongue 
and  mouth  to  speak,  the  heart  to  move  the  blood,  the  lungs  to 
breathe,  the  stomach  to  digest,  the  liver  and  pancreas  to  as- 
sort, the  kidneys  to  secrete,  and  countless  other  things.  These 
things  do  not  come  to  man's  perception  and  sensation.  The 
same  is  true  of  what  is  done  by  the  Lord  in  the  interior  sub- 
stances and  forms  of  the  mind,  which  are  infinitely  more 
numerous  ;  the  Lord's  operations  in  these  are  not  manifest  to 
man.  But  the  effects,  which  are  numerous,  are  manifest,  as 
well  as  some  of  the  causes  producing  the  effects.  These  are 
the  externals  wherein  man  and  the  Lord  are  together.  And  be- 
cause externals  make  one  with  internals  (for  they  cohere  in  one 
series),  the  Lord  can  restore  order  in  internals  only  in  accord- 
ance with  the  disposition  that  is  effected  by  means  of  man  in 
the  externals.  [2.1  Every  one  recognizes  that  man  thinks,  wills, 
speaks,  and  a<5ls  to  all  appearance  as  if  from  himself;  and  every 
one  can  see  that  without  this  appearance  man  would  have  no 
will  or  understanding,  thus  no  affeftion  or  thought,  also  no 
reception  of  any  good  and  truth  from  the  Lord.  This  being  so, 
it  follows  that  without  this  appearance  there  would  be  no  know- 
ledge of  God,  no  charity  or  faith,  and  consequently  no  reform- 


I20  ANGELIC   WISDOM 

ation  or  regeneration,  and  therefore  no  salvation.  From  all  this 
it  is  clear  that  this  appearance  is  given  to  man  by  the  Lord  for 
the  sake  of  all  these  uses,  and  chiefly  that  man  may  have  the 
ability  to  receive  and  to  reciprocate,  whereby  the  Lord  may  be 
conjoined  with  him  and  he  with  the  Lord,  and  that  through 
this  conjundlion  man  may  live  forever.  This  is  the  appearance 
here  meant. 


It  is  a  law  of  the  Divine  providence  that  nothing  of 

THE  operation  OF  THE  DiVIXE  PROVIDENCE  SHOULD 
BE  EVIDENT  TO  MAN's  PERCEPTIONS  OR  SENSES,  BUT 
that  he  SHOULD,  NEVERTHELESS,  KNOW  ABOUT  IT 
AND   ACKNOWLEDGE    IT. 

I75»  The  natural  man  who  does  not  believe  in  Divine 
providence  thinks  to  himself,  "What  is  Divine  providence^ 
when  the  wacked  are  advanced  to  honors  and  acquire  riches 
more  than  the  good,  and  when  those  who  do  not  believe  in  a 
Divine  providence  are  more  successful  in  many  like  respe6^s 
than  those  w^ho  do?  And  still  further,  the  unbelieving  and  im- 
pious can  inflicl  injuries,  wrongs,  and  misfortunes,  and  some- 
times death,  upon  the  believing  and  pious,  and  this  by  means 
of  deceptions  and  tricks."  Therefore  he  thinks,  "Do  I  not  see 
from  actual  observation  as  in  clear  daylight  that  crafty  devices, 
when  by  ingenious  shrewdness  they  can  be  be  made  to  seem 
trustworthy  and  just,  prevail  over  fidelity  and  justice?  What 
else  is  there,  then,  except  necessities,  consequences,  and  things 
of  chance,  in  which  nothing  from  a  Divine  providence  is  mani- 
fest? Do  not  necessities  belong  to  nature?  Are  not  conse- 
quences the  causes  that  flow  from  natural  or  civil  order?  And 
are  not  things  of  chance  either  from  unknown  causes  or  from 
no  cause?"  Thus  the  natural  man  thinks  to  himself,  ascribing 
nothing  to  God,  but  all  things  to  nature ;  for  he  that  attributes 
nothing  to  God  attributes  nothing  to  Divine  providence ;  since 
God  and  Divine  providence  make  one.  [2.]  But  the  spiritual 
man  speaks  or  thinks  to  himself  differently.  Although  he  has 
in  his  thought  no  perception  of  the  Divine  providence  in  its 
course,  nor  is  made  sensible  of  it  by  the  sight  of  the  eye,  still 
he  knows  about  it  and  acknowledges  it.  Since,  then,  the  ap- 
pearances and  consequent  fallacies  above  mentioned  have  blinded 
the  understanding,  and  this  can  receive  no  sight  until  the  falla- 


CON'CERNING   THE    DIVINE    PROVIDENCE. — N.    176.         121 

cies  that  have  blinded  it  and  the  falsities  that  have  darkened  it 
are  dispelled,  and  since  this  cannot  be  done  except  by  truths, 
which  have  in  them  the  power  to  dispel  falsities,  therefore 
these  truths  shall  be  disclosed,  and  for  the  sake  of  distindlness, 
in  the  following  order: 

(i.)  If  the  operation  of  the  Divine  providence  were  made 
evident  to  man's  perceptions  and  senses  he  woitld 
not  afl  from  freedom  in  accordance  with  reason  ; 
nor  7i>ould  anything  seem  to  him  to  de  from  him- 
self.    It  7c'ouid  de  the  same  if  he  foreknew  evetits. 

(ii.)  If  man  clearly  saw  the  Divine  providence  he  would 
set  hitnself  against  the  order  and  tenor  of  its 
course,  and  would  pervert  and  destroy  it. 

(iii.)  If  man  clearly  saw  the  Divine  pro7>idence  either  he 
would  deny  God  or  he  would  make  himself  to  be 
God. 

(iv.)  //  is  granted  man  to  see  the  Divine providetice  in  the 
back  and  not  in  the  face ;  and  to  see  it  in  a  spir- 
itual state  and  not  in  a  natural  state. 

176.  (i.)  If  the  operation  of  the  Divine  providence  were 
made  evideyit  to  man's  perceptions  and  senses  he  would  not  aH: 
from  freedom  in  accordayice  with  reason ;  nor  would  aiiy  thing 
seem  to  him  to  be  his.  It  would  be  the  same  if  he  foreknew 
events. — It  has  been  made  evident  to  the  understanding  in  its 
proper  chapters  abo\e  that  it  is  a  law  of  the  Divine  providence 
that  man  should  a6l  from  freedom  in  accordance  with  reason, 
also  that  every  thing  a  man  wills,  thinks,  speaks,  and  does 
should  seem  to  him  to  be  from  himself ;  also  that  without  this 
appearance  no  man  would  have  anything  as  his  own  {suus),  nor 
would  lie  be  his  own  man  (homo  suus) ;  thus  he  would  have  no 
ownhood  [proprium)  \  and  therefore  nothing  could  be  imputed 
to  him  ;  and  without  such  imputation  it  would  be  a  matter  of 
indifference  whether  he  did  evil  or  good,  whether  he  had  the 
faith  of  God  or  the  persuasion  of  hdl ;  in  a  word,  he  would  not 
be  man.  [2.]  It  shall  now  be  shown  that  man  would  have  no 
liberty  to  a6l  in  accordance  with  reason,  and  nothing  would 
seem  to  him  to  be  from  himself,  if  the  operation  of  the  Divine 
providence  were  made  evident  to  his  perceptions  and  senses  ; 
since,  if  it  were  thus  made  evident  he  would  be  led  by  it  *  for 
the  Lord  leads  all  by  means  of  His  Divine  providence,  and  man 
leads  himself  only  in  appearance,  as  has  also  been  shown  above. 
Consequently  if  man  were  led  in  accord  with  a  living  percep- 
tion and  sensation  he  would  not  be  conscious  of  life,  but  he 
would  be  moved  to  utter  sounds  and  to  a(5l  much  like  a  carved 
image.  If  he  were  still  conscious  of  life  he  would  be  led  like  one 
bound  hand  and  foot,  or  like  a  beast  before  a  cart.     Who  does 


122  ANGELIC   WISDOM 

not  see  that  a  man  would  then  have  no  freedom?  And  if  he 
had  no  freedom  he  would  have  no  reason  ;  for  every  one  thinks 
from  freedom  and  in  freedom  ;  and  whatever  he  does  not  think 
from  freedom  and  in  freedom  does  not  seem  to  him  to  be  from 
himself  but  from  another ;  in  {a6i,  if  you  consider  it  interiorly 
you  will  perceive  that  he  Mould  then  have  no  thought,  still  less 
any  reason,  and  therefore  would  not  be  a  man. 

I77*  The  operation  of  the  Lord's  Divine  providence  to 
withdraw  man  from  evils  is  constant.  If  this  constant  opera- 
tion were  evident  to  man's  perceptions  and  senses,  and  he  were 
not  led  as  one  bound,  would  he  not  continually  struggle  against 
it,  and  thus  either  strive  with  God  or  mix  himself  in  with  Di- 
vine providence  ?  If  the  latter  he  would  make  himself  God  ; 
if  the  former  he  would  release  himself  from  restraint  and  deny 
God.  It  is  clearly  evident  that  there  would  then  be  two  pow- 
ers continually  a6ling  against  each  other,  the  power  of  evil  from 
man  and  the  power  of  good  from  the  Lord  ;  and  v.'hen  these 
two  opposites  a6l  against  each  other  one  of  them  conquers  or 
both  perish  ;  and  in  this  case  if  one  conquers  they  both  perish, 
for  the  evil  that  belongs  to  man  does  not  instantly  receive  good 
from  the  Lord,  nor  does  good  from  the  Lord  instantly  cast  out 
evil  from  man  ;  if  either  were  done  instantly  there  would  be  no 
life  left  to  man.  These  and  many  other  harmful  results  would 
ensue  if  the  operation  of  the  Divine  providence  were  clearly 
evident  to  man's  perceptions  and  senses.  But  this  will  be 
shown  fully  in  what  follows. 

178.  A  knowledge  of  future  events  is  not  granted  to  man 
for  the  same  reason,  namely,  that  he  may  have  the  ability  to 
a6l  from  freedom  in  accordance  with  reason  ;  for  it  is  known 
that  any  thing  that  a  man  loves  he  wills  to  possess  in  effecl,  and 
he  leads  himself  thereto  by  means  of  his  reason  ;  also  that  every 
thing  that  a  man  contemplates  in  his  reason  is  from  a  love  for 
it  to  come  into  effect  by  means  of  his  thought.  If,  therefore,  he 
knew  the  effect  or  event  by  Divine  prediction  his  reason  would 
cease  to  ad,  and  with  it  his  love  ;  for  the  love  rests  with  the 
reason  in  the  effeSi,  and  from  the  effe6l  begins  anew.  It  is 
reason's  essential  delight  to  see  from  love  the  effed  in  the 
thought,  not  after  but  before  the  effe6l  is  reached,  that  is,  not  . 
in  the  present  but  in  the  future.  This  is  the  source  of  what  is 
called  Hope,  which  increases  and  decreases  in  the  reason  as 
man  sees  or  anticipates  the  event.  This  delight  is  made  com- 
plete in  the  event,  and  thereafter  fades  away  with  the  thought 
belonging  to  it.  [2.1  Thus  would  it  be  if  the  event  were  fore- 
known.    The  mind  of  man  is  continually  in  three  things,  called 


CONXERNIXG   THE    DIVINE    PROVIDENCE. — N.    179.  I  23 

end,  cause,  and  effecfl.  If  one  of  these  is  lacking,  the  human 
mind  is  not  in  its  Hfe.  The  affe<5lion  of  the  will  is  the  end  from 
which ;  the  thought  of  the  understanding  is  the  cause  by 
which  ;  and  the  action  of  the  body  or  the  speech  of  the  lips,  or 
external  sensation,  is  the  effect;  of  the  end  by  means  of  the 
thought.  That  the  human  mind  is  not  in  its  life  when  it  is  in 
the  affedlion  of  the  will  alone,  and  nothing  follows,  or  when  it 
is  likewise  merely  in  the  efifedl,  must  be  clear  to  any  one. 
Thus  the  mind  has  no  life  from  one  of  these  separately,  but 
from  the  three  conjointly.  This  life  of  the  mind  would  be  di- 
minished and  pass  away  if  the  event  were  foretold. 

179.  As  a  knowledge  of  future  events  takes  away  the  hu- 
man itself,  which  is  to  a6l  from  freedom  in  accordance  with  rea- 
son, a  knowledge  of  the  future  is  granted  to  no  one ;  neverthe- 
less, every  one  is  permitted  to  form  conclusions  about  the  future 
from  the  reason  ;  and  in  this  the  reason  with  all  that  pertains  to 
it  finds  its  proper  life.  This  is  why  a  man  is  not  permitted  to 
know  what  his  lot  wall  be  after  death,  or  to  know  about  any 
event  until  he  is  in  it ;  for  if  he  knew  this  he  would  cease  to 
think  from  his  interior  self  how  he  must  a6l  or  must  live  in 
order  to  come  into  it ;  but  he  would  simply  think  from  his  ex- 
terior self  that  he  was  coming  into  it ;  and  such  a  state  closes 
the  interiors  of  his  mind,  in  which  the  two  faculties  of  his  life, 
liberty  and  rationality,  have  their  chief  seat.  A  longing  to 
know  things  future  is  innate  with  most  people ;  but  this  long- 
ing has  its  origin  in  a  love  of  evil,  and  is  therefore  taken  away 
from  those  who  believe  in  the  Divine  providence ;  and  there  is 
given  them  a  trust  that  the  Lord  is  directing  their  lot,  and  con- 
sequently they  have  no  wish  to  know  beforehand  what  it  will 
be,  lest  they  should  in  some  way  interfere  with  the  Divine 
providence.  This  is  taught  by  the  Lord  in  a  variety  of  ways 
in  Luke  (xii.  14-48).  [2.]  That  this  is  a  law  of  the  Divine  pro- 
vidence can  be  shown  by  many  things  in  the  spiritual  w(jrld. 
Most  persons  when  they  enter  that  world  after  death  wish  to 
know  their  lot.  They  are  told  that  if  they  have  lived  well  their 
lot  is  in  heaven,  if  they  have  lived  wickedly  it  is  in  hell.  But 
as  every  one  fears  hell,  even  the  evil,  they  ask  what  they  must 
do  and  what  they  must  believe  to  gain  entrance  to  heaven  ;  and 
the  answer  is  that  while  they  can  do  and  believe  as  they  will, 
they  may  be  sure  that  in  hell  good  is  not  done  or  truth  be- 
lieved, but  only  in  heaven.  "  If  you  are  able,  seek  to  know  what 
is  good  and  what  is  true,  and  think  the  truth  and  do  the  good." 
Thus  in  the  spiritual  world  as  in  the  natural  world  all  are  left 
to   a6l  from   freedom  in  accordance  with  reason  ;  but  as  they 


124  ANGELIC   WISDOM 

have  a6led  in  this  world  so  do  they  in  that;  for  every  one's 
life  is  continued,  and  from  this  is  his  lot ;  for  the  lot  is  accord- 
ing to  the  life. 

l8o«  (ii.)  If  man  clearly  saw  the  Divine  providence  he 
■would  set  himself  against  the  order  and  tenor  of  its  course,  and 
would  pervert  and  destroy  it. — To  bring  this  clearly  to  the  per- 
ception of  the  rational  man  and  of  the  natural  man  it  must  be 
illustrated  by  examples  in  this  order:  (i.)  Externals  are  so 
connected  with  internals  as  to  make  one  in  every  operation. 
(2.)  Only  in  certain  externals  is  man  associated  with  the  Lord  ; 
and  if  he  were  at  the  same  time  in  the  internals  he  would  per- 
vert and  destroy  the  whole  order  and  tenor  of  the  course  of  the 
Divine  providence.  But,  as  has  been  said,  this  shall  be  illus- 
trated by  examples.  [2.]  First :  Externals  are  so  conne£led  with 
internals  as  to  make  one  in  every  operation.  In  illustration  of 
this  by  examples  take  certain  parts  of  the  human  body.  In  the 
whole  body  and  in  every  part  there  are  both  externals  and  in- 
ternals ;  the  externals  are  called  skins,  membranes,  and  sheaths, 
the  internals  are  forms  variously  composed  and  interwoven  of 
nerve  fibres  and  blood  vessels.  The  surrounding  sheath,  by 
continuations  from  itself,  enters  into  all  the  interiors  even  to  the 
inmosts  ;  thus  the  external,  which  is  a  sheath,  conjoins  itself  with 
all  the  internals,  which  are  the  organic  forms,  fibrous  and  vas- 
cular. From  this  it  follows  that  as  the  external  afts  or  is  a6ted 
upon  so  the  internal  adls  or  is  afted  upon  ;  for  there  is  a  constant 
bundling  together  of  them  all.  [3.]  Take  some  general  sheath  in 
the  body,  the  pleura,  for  example,  which  is  the  general  sheath 
of  the  chest,  or  of"  the  heart  and  lungs,  and  examine  it  with  an 
anatomical  eye  ;  or  if  you  have  not  made  anatomy  a  study,  con- 
sult anatomists  ;  and  you  will  learn  that  this  general  sheath, 
by  various  circumvolutions  and  then  by  continuations  from 
itself,  becoming  finer  and  finer,  enters  into  the  inmosts  of  the 
lungs,  even  into  the  smallest  bronchial  branches,  and  into  the 
follicles  that  are  the  beginnings  of  the  lungs ;  not  to  mention  its 
subsequent  progress  through  the  trachea  to  the  larynx  towards 
the  tongue.  From  all  this  it  is  evident  that  there  is  a  constant 
connexion  between  the  outermosts  and  the  inmosts ;  conse- 
quently as  the  outermost  adis  or  is  afted  upon  so  the  interiors 
from  the  inmosts  a6l  or  are  a6led  upon.  For  this  reason,  when 
this  outermost  sheath,  the  pleura,  is  congested  or  inflamed  or 
ulcerated,  the  lungs  labor  from  their  inmosts ;  and  if  the  disease 
grows  worse  all  action  of  the  lungs  may  cease  and  the  man  die. 


CON'CERXIXG    THE    DIVINE    PROVIDENXE. — N.   l8o.  1 25 

[4.]  It  is  the  same  e\'ery\vhere  else  in  the  whole  body  ;  as  with 
the  peritoneum,  which  is  the  general  sheath  of  all  the  abdominal 
viscera  ;  also  the  sheaths  surrounding-  the  several  organs,  as  the 
stomach,  liver,  pancreas,  spleen,  intestines,  mesentery,  kidneys, 
and  the  organs  of  generation  in  either  sex.  Take  any  one  of 
these  abdominal  viscera,  and  either  examine  it  yourself  and  you 
will  see,  or  ask  those  skilled  in  anatomy  and  you  will  learn. 
Take,  for  instance,  the  liver,  and  you  will  find  that  there  is  a 
conne6lion  between  the  sheath  of  that  organ  and  the  peritoneum, 
and  through  the  sheath  with  its  inmosts  ;  for  there  are  constant 
extensions  from  the  sheath,  with  insertions  towards  the  interior 
parts,  and  in  this  way  continuations  to  the  inmosts ;  and  by 
these  means  all  the  parts  are  so  bound  together  that  when  the 
sheath  atfts  or  is  adled  upon  the  whole  form  a6ts  or  is  a6led 
upon  in  like  manner.  It  is  the  same  with  tlie  other  organs  ; 
and  this  is  because  in  every  form  the  general  and  the  particular, 
or  the  uni\-ersal  and  the  special,  by  wonderful  conjundlion,  a6l 
as  one.  [5.]  It  will  be  shown  below  that  in  spiritual  forms  and 
in  the  changes  and  variations  of  their  state,  which  have  relation 
to  the  operations  of  the  will  and  the  understanding,  the  same 
order  prevails  as  in  natural  forms  and  their  operations,  which 
have  relation  to  motion  and  action.  Since,  then,  man  is  asso- 
ciated with  the  Lord  in  certain  external  operations,  and  since  no 
one  is  ever  deprived  of  the  liberty  of  a6ling  in  accordance  with 
reason,  it  follows  that  the  Lord's  a(?lion  in  internals  must  be  the 
same  as  his  a6tion  in  association  with  man  in  externals.  If  man, 
therefore,  does  not  shun  and  turn  away  from  evils  as  sins,  not 
only  does  the  external  of  the  thought  and  will  become  vitiated 
and  destroyed,  but  the  internals  of  them  at  the  same  time ; 
comparatively  as  the  pleura  is  attacked  by  its  disease  called 
pleurisy,  which  causes  the  death  of  the  body.  [6.1  Secondly  : 
If  man  should  be  at  the  same  time  in  the  internals  he  tvouhi 
pervert  and  destroy  the  whole  order  a^id  tenor  of  the  Divine  pro- 
vidence.— This,  too,  may  be  illustrated  by  examples  from  the 
human  body.  If  man  knew  all  the  workings  of  both  brains  into 
fibres,  of  fibres  into  muscles,  and  of  muscles  into  a6lions,  and 
from  this  knowledge  were  to  direct  all  things  as  he  does  his 
a6lions,  would  he  not  pervert  and  destroy  them  all?  [7.]  If  a 
man  knew  how  the  stomach  digests,  how  the  surrounding  vis- 
cera absorb  each  its  portion,  elaborate  the  blood,  and  distribute 
it  to  every  operation  of  life,  and  if  he  had  the  ordering  of  these 
things  as  he  has  of  external  things,  such  as  eating  and  drinking. 


126  ANGELIC   WISDOM 

would  he  not  pervert  and  destroy  them  all?  When  he  is  unable 
to  order,  the  external,  that  appears  like  a  single  thing,  without 
destroying  it  by  luxury  and  intemperance,  what  would  he  do  if 
he  had  the  ordering  of  the  internals,  which  are  infinite?  This 
is  why  the  internals,  lest  man's  will  should  in  some  way  enter 
into  them  and  get  control  of  them,  are  wholly  exempt  from  his 
volition,  except  the  muscles,  which  constitute  the  covering; 
and  he  does  not  know  even  how  these  aiS.,  he  only  knows  that 
they  a6i;.  [8.]  It  is  the  same  with  the  other  organs  ;  as,  for 
example,  if  man  were  to  have  the  ordering  of  the  interiors  of 
the  eye  for  seeing,  of  the  interiors  of  the  ear  for  hearing,  of  the 
interiors  of  the  tongue  for  tasting,  of  the  interiors  of  the  skin 
for  feeling,  of  the  interiors  of  the  heart  in  its  beating,  of  the 
lungs  in  breathing,  of  the  mesentery  in  distributing  the  chyle,  of 
the  kidneys  in  their  work  of  secretion,  of  the  organs  of  genera- 
tion in  propagating,  of  the  womb  in  perfecting  the  embryo,  and 
so  on,  would  he  not  in  numberless  ways  pervert  and  destroy  in 
them  the  order  of  the  course  of  the  Divine  providence?  Every 
one  knows  that  man  is  in  the  externals  ;  that  is,  he  sees  with 
the  eye,  hears  with  the  ear,  tastes  with  the  tongue,  feels  with 
the  skin,  breathes  with  the  lungs,  contributes  to  propagation, 
and  so  on.  Is  it  not  sufficient  for  him  to  know  about  the  ex- 
ternals, and  to  order  them  for  the  health  of  body  and  mind? 
If  he  cannot  do  this,  what  would  happen  if  he  had  the  ordering 
of  the  internals?  From  all  this  it  is  evident  that  if  a  man  clearly 
saw  the  Divine  providence  he  would  set  himself  against  the 
order  and  tenor  of  its  course,  and  would  pervert  and  destroy  it. 
l8l*  There  is  a  likeness  between  the  spiritual  things  of  the 
mind  and  the  natural  things  of  the  body,  because  all  things  of 
the  mind  correspond  to  all  things  of  the  body  ;  therefore  also 
the  mind  aftuates  the  body  in  externals,  in  general  with  com- 
plete control.  It  moves  the  eye  to  see,  the  ear  to  hear,  the 
mouth  and  the  tongue  to  eat  and  drink,  also  to  speak,  the  hands 
to  a6l,  the  feet  to  walk,  the  generative  organs  to  propagate. 
The  mind  moves  not  only  the  externals  to  these  actions,  but  the 
internals  also  throughout  the  whole  series,  the  outmosts  from  the 
inmosts,  and  the  inmosts  from  the  outmosts.  Thus  while  it  is 
moving  the  mouth  to  speak,  it  simultanously  moves  the  lungs, 
the  larynx,  the  glottis,  the  tongue,  the  lips,  each  one  separately 
to  the  performance  of  its  fun6lion,  also  the  face  to  fitting  expres- 
sion. [2.]  This  makes  clear  that  what  has  been  said  of  the 
natural  forms  of  the  body  can  be  said  also  of  the  spiritual  forms 
of  the  mind ;  and  that  what  has  been  said  of  the  natural  opera- 


CONCERNING   THE    DIVINE    PROVIDENCE. — N.    182.  I27 

tions  of  the  body  can  be  said  of  the  spiritual  operations  of  the 
mind  ;  consequently  as  man  orders  the  externals  so  the  Lord 
orders  the  internals ;  thus  in  one  way  when  man  orders  the 
externals  from  himself,  and  in  another  way  when  he  orders  the 
externals  from  the  Lord  and  at  the  same  time  as  if  from  himself. 
Moreover,  man's  mind  in  its  entire  form  is  a  man  ;  for  it  is  man's 
spirit ;  and  this  after  death  appears  a  man  precisely  as  in  the 
world  ;  consequently  there  are  like  things  in  body  and  mind. 
So  what  has  been  said  of  the  conjun6lion  of  externals  with  in- 
ternals in  the  body  can  also  be  applied  to  the  conjun6tion  of  ex- 
ternals with  internals  in  the  mind,  with  the  difference  only  that 
one  is  natural  and  the  other  spiritual. 

182.  (iii.)  If  man  clearly  saw  the  Divine  providence,  either 
he  would  deny  God  or  he  would  make  himself  to  be  God. — The 
merely  natural  man  says  to  himself, "  What  is  Divine  providence? 
Is  it  any  thing  else  or  more  than  a  phrase  that  the  common 
people  have  learned  from  the  priest?  Who  sees  anything  of  it? 
Are  not  all  things  in  the  world  done  from  prudence,  wisdom, 
shrewdness,  and  cunning?  And  are  not  all  other  things  neces- 
sities and  consequences  ?  And  besides  there  are  many  happen- 
ings. Does  the  Divine  providence  lie  concealed  in  these?  How 
can  it  be  in  frauds  and  craft?  Yet  it  is  said  that  the  Divine 
providence  does  everything.  Then  make  me  see  it,  and  I  will 
believe  it.  Can  any  one  believe  it  before  he  sees  it?"  [2.]  So 
says  the  merely  natural  man  ;  but  the  spiritual  man  speaks  other- 
wise. Because  he  acknowledges  God  he  also  acknowledges  the 
Divine  providence,  and  moreover,  he  sees  it.  But  he  cannot 
make  it  manifest  to  any  one  who  thinks  only  in  nature  and  from 
nature  ;  for  such  a  one  is  unable  to  lift  his  mind  above  nature  and 
to  see  in  its  appearances  something  of  Divine  providence,  or  to 
draw  conclusions  respeding  it  from  the  laws  of  nature,  which 
also  are  laws  of  the  Divine  wisdom.  If,  therefore,  he  should 
clearly  see  the  Divine  providence  he  would  confound  it  with 
nature,  and  thus  would  not  only  enshroud  it  in  fallacies  but 
would  also  profane  it ;  and  instead  of  acknowledging  it  he  would 
deny  it ;  and  he  who  in  heart  denies  the  Divine  providence 
denies  God  also.  [3.1  It  must  be  thought  that  either  God  or 
nature  governs  all  things.  He  who  thinks  that  God  governs  all 
things  thinks  that  they  are  governed  by  Love  itself  and  Wisdom 
itself,  thus  by  Life  itself  But  he  who  thinks  that  nature  governs 
all  things  thinks  that  they  are  governed  by  natural  heat  and 
light,  and  yet  these  in  themselves  are  dead,  because  they  are  from 
the  sun  that  is  dead.     Does  not  what  is  itself  living  govern  what 


128  ANGELIC    WISDOM 

is  dead?  Has  what  is  dead  the  power  to  govern  anything?  If 
you  think  that  what  is  dead  can  give  Ufe  to  itself  you  are  in- 
sane.    Life  must  be  from  Life. 

183*  That  if  the  Divine  providence  and  its  operation  were 
clearly  seen  by  man  he  would  deny  God  does  not  appear 
probable ;  for  it  would  seem  that  if  it  were  clearly  seen  by  any 
one  he  could  not  but  acknowledge  it,  and  thus  acknowledge 
God ;  yet  the  contrary  is  the  truth.  The  Divine  providence 
never  a6ls  in  accord  with  the  will's  love  in  man,  but  constantly 
against  it ;  since  man,  because  of  his  hereditary  evil,  is  always 
panting  for  the  lowest  hell ;  but  the  Lord  by  His  providence  is 
constantly  leading  and  drawing  him  away  from  it,  first  to  a 
milder  hell,  then  out  of  hell,  and  finally  to  Himself  in  heaven. 
This  operation  of  the  Divine  pro\'idence  is  constant.  Conse- 
quently if  man  clearly  saw  or  felt  this  drawing  or  leading  away 
he  would  be  angry,  and  would  regard  God  as  his  enemy,  and 
from  the  evil  of  his  selfhood  iproprium)  would  deny  God.  Con- 
sequentlv,  lest  this  be  known  to  man  he  is  kept  in  a  state  ol 
freedom  from  which  he  knows  no  otherwise  than  that  he  leads 
himself.  [2.]  But  let  examples  serve  for  illustration.  By  inher- 
itance man  possesses  a  desire  to  become  great ;  he  has  also  a 
desire  to  gain  riches  ;  and  so  far  as  these  loves  are  unrestrained 
he  longs  to  become  greater  and  richer,  and  at  length  to  be 
greatest  and  richest ;  nor  would  he  rest  here  ;  he  would  wish  to 
be  greater  than  God  Himself  and  to  possess  heaven  itself  This 
passion  lies  most  deeply  hidden  in  hereditary  evil,  and  thus  in 
man's  life  and  in  his  life's  nature.  The  Divine  providence  does 
not  instantly  take  away  this  evil,  for  if  it  were  instantly  taken 
away  man  would  cease  to  live ;  but  providence  takes  it  away  so 
quietly  and  gradually  that  man  knows  nothing  about  it.  This 
is  done  by  permitting  man  to  a6l  in  accordance  with  the  thought 
that  his  reason  adopts ;  and  then  by  various  means,  rational  and 
civil  and  moral,  the  Divine  providence  leads  him  ;  and  he  is 
thus  led  as  far  as  he  can  be  led  in  freedom.  Nor  can  evil  be 
taken  away  from  any  one  until  it  becomes  evident  and  is  seen 
and  acknowledged  ;  it  is  like  a  wound  that  does  not  heal  until 
it  is  opened.  [3.1  If,  then,  man  were  to  know  and  see  that 
the  Lord  so  works  by  means  of  His  Divine  providence  against 
man's  life's  love,  from  which  he  has  his  chief  enjoyment,  he 
could  not  but  go  in  the  opposite  direction,  become  enraged, 
strive  against  it,  say  hard  words,  and  finally  from  his  evil  set 
aside  the  operation  of  the  Divine  providence  by  denying  it  and 
thus  denying  God ;  especially  if  he  saw  in  it  an  obstacle  to  his 


CONCERNING    THE    DIVINE    PROVIDENCE. — N.   lS6.  129 

success,  and  saw  himself  fallen  from  honor  and  stripped  of 
wealth.  [4.]  But  it  must  be  known  that  the  Lord  never  leads 
man  away  from  seeking  honors  or  from  acquiring  wealth,  but 
only  leads  him  away  from  a  desire  to  seek  honors  for  the  sake 
of  mere  eminence,  that  is,  for  the  sake  of  himself;  also  from 
acquiring  wealth  for  the  sake  of  mere  opulence,  that  is,  for  the 
sake  of  riches.  And  when  the  Lord  leads  man  away  from 
these  He  leads  him  into  a  lo\e  of  uses,  that  he  may  esteem 
eminence  not  for  his  own  sake  but  for  the  sake  of  uses,  thus 
that  it  may  belong  to  uses,  and  to  himself  therefrom,  and  not 
to  himself  and  to  uses  therefrom.  The  same  is  true  of  opu- 
lence. That  the  Lord  constantly  humbles  the  proud  and  exalts 
the  humble  He  teaches  in  many  places  in  the  Word ;  and  what 
He  there  teaches  pertains  also  to  His  Divine  providence. 

184.  The  same  is  true  of  other  evils  that  man  is  in  by  in- 
heritance, such  as  adulteries,  frauds,  revenge,  blasphemy,  and 
others  like  these.  None  of  these  could  be  put  away  unless  a 
liberty  to  think  and  will  them  were  left  to  man  which  would  en- 
able him  to  put  them  away  as  if  of  himself;  and  yet  he  can  do 
this  only  by  acknowledging  the  Divine  providence  and  praying 
that  the  work  may  be  done  by  it.  Except  for  that  liberty,  com- 
bined with  the  Divine  providence,  such  evils  would  be  like  poi- 
son kept  in  and  not  expelled,  which  would  soon  spread  and 
carry  death  to  the  whole  system  ;  or  they  would  be  like  a  disease 
of  the  heart  itself,  from  which  the  whole  body  soon  dies. 

185.  The  truth  of  this  cannot  be  better  learned  than  from 
the  states  of  men  after  death  in  the  spiritual  world.  Most  of 
those  there  who  have  become  great  and  rich  in  the  natural  world, 
and  in  their  honors  and  riches  have  regarded  themselves  only, 
at  first  talk  about  God  and  the  Di\  ine  providence  as  if  they  had 
acknowledged  them  in  heart.  But  because  they  then  clearly  see 
the  Divine  providence,  and  from  it  their  final  lot,  which  is  that 
they  are  to  come  into  hell,  they  join  themselves  with  the  devils 
there,  and  then  not  only  deny  but  also  blaspheme  God  ;  and  at 
last  they  fall  into  such  madness  as  to  acknowledge  the  more 
powerful  of  the  devils  as  their  gods,  and  desire  nothing  more 
ardently  than  to  become  gods  themselves. 

186.  Man  would  run  counter  to  God,  and  also  deny  Him, 
if  he  clearly  saw  the  workings  of  His  Divine  providence,  be- 
cause man  is  in  the  enjoyment  of  self-love,  and  that  enjoyment 
constitutes  his  very  life  ;  therefore  when  he  is  kept  in  his  life's 
enjoyment  he  is  in  freedom  ;  for  freedom  and  that  enjoyment 
make  one.     If,  therefore,  he  had  a  perception  of  being  constantly 


130  ANGELIC  WISDOM 

led  away  from  his  enjoyment  he  would  be  enraged  as  against 
one  who  wished  to  destroy  his  life,  and  would  regard  him  as  an 
enemy.  To  prevent  this  the  Lord  does  not  manifestly  appear 
in  His  Divine  providence,  but  by  it  He  leads  men  as  silently  as 
a  hidden  current  or  favoring  tide  bears  a  vessel ;  and  in  conse- 
quence man  does  not  know  but  that  he  is  constantly  in  his  own 
(proprium),  for  man's  freedom  and  his  own  make  one.  From  this 
it  is  clear  that  freedom  appropriates  to  man  what  the  Divine  pro- 
vidence introduces,  but  that  this  would  not  take  place  if  the  Di- 
^•ine  providence  made  itself  manifest.  To  be  appropriated  is  to 
come  to  be  of  the  life. 

187.  (iv.)  //  is  granted  man  to  see  the  Divine  providence 
in  the  back  and  not  in  the  face ;  and  to  see  it  in  a  spiritual  state 
a7id  not  in  his  natural  state. — To  see  the  Divine  providence  in 
the  back  and  not  in  the  face  is  to  see  it  after  it  occurs  and  not 
before ;  and  to  see  it  from  a  spiritual  and  not  from  a  natural  state 
is  to  see  it  from  heaven  and  not  from  the  world.  All  who  re- 
ceive influx  from  heaven  and  acknowledge  the  Divine  provid- 
ence, and  especially  those  who  by  reformation  have  become  spir- 
itual, when  they  see  events  in  some  wonderful  series  see  as  it 
were  the  Divine  providence  by  an  interior  acknowledgment,  and 
confess  it.  Such  have  no  wish  to  see  it  in  the  face,  that  is,  before 
it  occurs,  fearing  that  their  will  might  intrude  itself  into  some- 
thing of  its  order  and  tenor.  [2.]  It  is  otherwise  with  those  who 
accept  no  influx  from  heaven  but  only  from  the  world,  especially 
with  those  who  have  become  natural  from  the  confirmation  of 
appearances  in  themselves.  These  see  nothing  of  the  Divine 
providence  in  the  back,  or  after  it  occurs  ;  but  they  wish  to  see 
it  in  the  face,  or  before  it  occurs  ;  and  as  the  Divine  providence 
work?  by  means,  and  the  means  are  furnished  through  man  or 
the  world,  whether  they  see  it  in  the  face  or  the  back  they  at- 
tribute it  either  to  man  or  to  nature,  and  thus  confirm  them- 
selves in  a  denial  of  it.  This  they  do  because  their  understand- 
ing is  closed  from  above  and  is  open  only  from  below,  that  is, 
closed  towards  heaven  and  open  towards  the  world ;  and  it  is 
not  granted  to  see  the  Divine  providence  from  the  world,  but 
only  from  heaven.  I  have  sometimes  asked  myself  whether 
such  would  acknowledge  the  Divine  providence  if  their  under- 
standing were  opened  from  above,  and  they  could  see  as  in 
clear  day  that  nature  in  itself  is  dead,  and  that  human  intelli- 
gence in  itself  is  nothing,  while  it  is  from  influx  that  these  both 
have  an  appearance  of  being ;  and  I  have  perceived  that  such 
as  have  confirmed  themselves  in  favor  of  nature  and  of  human 


CON'CERNIXG    THE    DIVINE    PROVIDENCE. — X.    I9O.  I^i 

prudence  would  not  acknowledge  this,  j'or  the  reason  that  the 
natural  light  flowing  in  from  below  would  immediately  extin- 
guish the  spiritual  light  flowing  in  from  above. 

189.  The  man  who  has  become  spiritual  by  the  acknow- 
ledgment of  God,  and  wise  by  a  rejedlion  of  what  is  his  own 
{propriiim),  sces  the  Divine  providence  in  the  whole  world,  and 
in  all  and  each  of  the  things  in  it.  When  he  looks  at  natural 
things  he  sees  it ;  when  he  looks  at  civil  matters  he  sees  it ; 
when  he  looks  at  spiritual  things  he  sees  it ;  he  sees  it  alike  in 
the  simultaneous  and  the  successive  relations  of  things,  in  ends, 
in  causes,  in  efie6ls,  in  uses,  in  forms,  in  things  great  and  small. 
Especially  does  he  see  it  in  the  salvation  of  men,  as  that  Jeho- 
vah gave  the  Word,  taught  men  by  it  respe6ling  God,  heaven 
and  hell,  and  eternal  life,  and  came  Himself  into  the  world  to 
redeem  and  save  men.  These  things  and  many  others,  and  the 
Divine  pro\'idence  in  them,  man  sees  from  natural  light  in  spir- 
itual light.  But  the  merely  natural  man  sees  none  of  these 
things.  [2.]  He  is  like  one  who  sees  a  magnificent  temple,  and 
hears  a  preacher  enhghtened  in  Divine  things,  and  at  home  de- 
clares that  he  has  seen  nothing  but  a  house  of  stone,  and  has 
heard  nothing  but  an  articulate  sound.  Or  he  is  like  a  near- 
sighted person  who  goes  into  a  garden  remarkable  for  fruits  of 
every  kind,  and  returning  home  says  that  he  has  seen  only  trees 
and  woods.  When  such  persons  after  death  have  become  spir- 
its, and  when  they  are  raised  up  into  the  angelic  heaven,  where 
all  things  are  in  forms  representative  of  love  and  wisdom,  they 
see  nothing,  not  even  that  they  exist ;  as  I  have  seen  tried  with 
man\'  who  have  denied  the  Lord's  Divine  providence. 

190.  There  are  many  constant  things  created  in  order  that 
things  not  constant  may  have  existence.  The  constants  are  the 
stated  changes  in  the  rising  and  setting  of  the  sun  and  moon 
and  of  the  stars ;  their  obscuration  by  interpositions  called 
eclipses ;  the  heat  and  light  from  them  ;  the  seasons  of  the  year 
called  spring,  summer,  autumn,  and  winter  ;  the  times  of  the 
day  called  morning,  noon,  evening,  and  night ;  also  the  atmo- 
spheres, waters,  and  lands,  viewed  in  themselves  ;  the  vegetative 
power  in  the  vegetable  kingdom  ;  both  the  vegetative  and  the 
prolific  in  the  animal  kingdom  ;  also  the  things  that  are  constantly 
effe6^ed  by  these  when  brought  into  adl  according  to  the  laws 
of  order.  These  and  many  other  things  exist  by  creation  ;  and 
are  provided  in  order  that  infinitely  changing  things  may  have 
existence ;  for  the  changing  can  have  existence  only  in  the  con- 
stant, the  fixed,  and  the  sure.     [2.]    But  let  examples  illustrate. 


132  ANGELIC    WISDOM 

Changes  of  vegetation  would  not  be  possible  unless  the  rising 
and  setting  of  the  sun,  and  the  resultant  heat  and  light  were 
constant.  Harmonies  of  sound  are  of  infinite  variety,  but  they 
would  be  impossible  unless  the  atmospheres  were  constant  in 
their  laws  and  the  ears  in  their  form.  Varieties  in  sight,  which 
are  also  infinite,  would  be  impossible  unless  the  ether  in  its  laws 
and  the  eye  in  its  form  were  constant.  The  same  is  true  ot 
color,  unless  the  light  were  constant.  It  is  the  same  with 
thoughts,  words,  and  actions,  which  are  also  of  infinite  variety  ; 
these  would  be  impossible  unless  the  organic  forms  of  the  body 
were  constant.  Must  not  a  house  be  constant  that  various 
things  may  be  done  in  it  by  man  ;  or  a  temple,  that  in  it  there 
may  be  the  changing  services,  sermons,  instru6lion,  and  pious 
meditation?  So  in  other  things.  [3.]  As  to  the  changes  them- 
selves that  go  on  in  the  constant,  the  fixed,  and  the  sure,  they 
progress  to  infinity  and  have  no  end ;  and  yet  there  is  never 
one  exa6lly  the  same  as  another  among  all  the  things  of  the 
universe  or  in  any  one  of  them,  nor  can  there  be  in  those  that 
are  to  follow  to  eternity.  Who  so  dire6ls  these  changes  going 
on  to  infinity  and  eternity  that  they  may  be  in  order  but  He 
who  created  the  constant  things  to  an  end  that  the  changes 
might  have  existence  in  them  ?  And  who  can  direft  the  infinite 
changes  of  life  in  men  but  He  who  is  Life  itself,  that  is.  Love 
itself  and  Wisdom  itself?  Without  His  Divine  providence, 
which  is  like  a  continual  creation,  could  men's  infinite  afieftions 
and  consequent  thoughts,  and  thus  the  men  themselves,  be  so 
arranged  as  to  make  a  one, — evil  affe6lions  and  thoughts  there- 
from one  devil  which  is  hell,  and  good  afie6lions  and  thoughts 
therefrom  one  Lord  in  heaven?  That  the  entire  angelic  heaven 
is  in  the  Lord's  sight  as  one  man,  His  image  and  likeness,  and 
that  all  hell  is  opposed  to  it  as  a  monstrous  man,  has  been  fre- 
quently stated  and  shown  before.  These  things  have  now  been 
said  because  some  natural  men,  even  from  the  constant  and 
fixed  things  that  are  necessary  to  the  end  that  changeable 
things  may  have  existence  in  them,  find  arguments  for  their 
madness  in  favor  of  nature  and  of  one's  own  prudence. 


CONCERNING   THE    DIVINE    PROVIDENCE. — N.   IQI.  I33 


Man's  own  prudence  is  nothing  ;  it  merely  appears 
TO  be  something,  and  should  so  appear  ;  BUT  the 
Divine  providence,  because  of  its  minute  partic- 
ulars, IS  universal. 

191.  That  man's  own  prudence  is  nothing  is  wholly  con- 
trary to  appearance,  and  therefore  contrary  to  the  belief  of 
many ;  and  for  this  reason,  whoever  from  the  appearance  holds 
the  belief  that  human  prudence  does  all  things  can  be  con- 
vinced of  the  truth  only  by  reasons  drawn  from  deeper  investi- 
gation, and  these  must  be  gathered  from  the  realm  of  causes. 
The  appearance  is  an  effect,  and  the  causes  disclose  its  source. 
In  this  intrddudion  something  shall  be  said  about  the  general 
belief  on  this  subject.  In  opposition  to  the  appearance  is  the 
teaching  of  the  church,  that  love  and  faith  are  from  God  and 
not  from  man,  likewise  wisdom  and  intelligence,  and  therefore 
all  prudence,  and  in  general  all  good  and  truth.  When  this 
teaching  is  accepted  it  must  be  conceded  also  that  man's  own 
prudence  is  nothing,  but  only  appears  to  be  something.  Prud- 
ence has  no  other  source  than  intelligence  and  wisdom,  and 
these  two  have  no  other  source  than  the  understanding  and  the 
thought  therefrom  about  truth  and  good.  Those  who  acknow- 
ledge the  Divine  providence  accept  and  believe  this  that  has 
been  said,  but  not  those  who  acknowledge  human  prudence 
alone.  [2.]  Now  the  truth  must  be  either  as  the  church  teaches, 
that  all  wisdom  and  prudence  are  from  God,  or  as  the  world 
teaches,  that  all  wisdom  and  prudence  are  from  man.  Can  these 
be  reconciled  in  any  other  way  than  by  admitting  that  what  the 
church  teaches  is  the  truth,  and  that  what  the  world  teaches  is 
the  appearance?  For  the  church  draws  its  proof  from  the 
Word,  but  the  world  from  man's  own  {proprium),  and  the  Word 
is  from  God,  while  man's  own  is  from  man.  It  is  because  prud- 
ence is  from  God  and  not  from  man  that  the  Christian  in  his 
devotions  prays  that  God  will  lead  his  thoughts,  counsels,  and 
deeds  :  adding  also,  because  from  himself  he  cannot  do  this. 
When,  moreover,  he  sees  any  one  doing  good  he  says  that  he 
has  been  led  to  it  by  God  ;  and  many  other  like  things.  How 
can  any  one  so  speak  unless  at  the  time  he  interiorly  believes  it? 
And  believing  this  interiorly  is  from  heaven.  But  when  one 
thinks  within  himself  and  collects  arguments  in  favor  of  human 
prudence  he  can  accept  the  opposite  belief,  which  is  from  the 


134  ANGELIC    WISDOM 

world.  Nevertheless,  the  internal  faith  prevails  in  those  who  ac- 
knowledge God  in  heart ;  while  the  external  faith  prevails  in 
those  who  do  not  acknowledge  God  in  heart,  whatever  their 
professions  may  be. 

192.  It  has  been  said  that  one  who  believes  from  the  ap- 
pearance that  human  prudence  does  all  things  can  be  con- 
vinced of  the  truth  only  by  reasons  drawn  from  deeper  investi- 
gation, which  are  to  be  gathered  from  the  realm  of  causes.  In 
order,  therefore,  that  reasons  gathered  therefrom  may  be  brought 
clearly  before  the  understanding  they  must  be  presented  in 
their  order,  which  will  be  as  follows : 

(i.)  All  of  man's  ihmtghts  are  from  the  affe£lio}is  of  his 
life's  love ;  and  apart  from  these  there  are  and 
can  be  no  thoughts  whatever. 

(ii.)  The  affediotis  of  a  ma7is  life's  love  are  known  to  the 
Lord  alone. 

(iii.)  By  tneans  of  His  Divine  providence  the  Lord  leads  the 
affedions  of  a  man's  life's  love,  and  at  the  same 
time  leads  his  thoughts,  from  which  human  prud- 
ence is  derived. 

(iv.)  By  means  of  His  Divine  providence  the  Lord  cofnbines 
the  affedions  of  the  whole  htiman  race  into  one 
form,  wJiich  is  the  human  form. 

(v.)  In  consequence  of  this,  heaven  and  hell,  which  are  from 
the  human  race,  are  in  such  a  form. 

(vi.)  Those  that  have  acknowledged  nature  alone  and  hu- 
man prudence  alone  constitute  hell ;  while  those 
that  have  acknowledged  God  and  His  Divine  pro- 
vidence constitute  heaven. 
(vii.)  None  of  these  things  could  be  done  except  from  the 
appearance  to  man  that  he  thifiks  from  himself 
and  direds  all  things  from  himself. 

193*  (i.)  All  of  mail's  thoughts  are  from  the  affeHions  of 
his  life's  love;  and  apart  from  these  there  are  and  can  be  no 
thoughts  whatever. — What  in  their  essence  the  life's  love  and 
the  affedions  and  their  thoughts  are,  and  what  the  sensations 
and  adions  from  these  which  exist  in  the  body  are,  has  been 
shown  above  in  this  work,  also  in  the  work  entitled  Angelic 
Wisdom  concerning  the  Divine  Love  and  the  Divine  Wisdojn, 
particularly  in  Parts  One  and  Five.  Since,  then,  the  causes 
from  which  human  prudence  flows  forth  as  an  effe6l  are  from 
these,  it  is  necessary  to  set  forth  here  something  in  respect  to 
these ;  for  things  written  elsewhere  cannot  be  brought  into 
close  conne6lion  with  things  written  later  unless  they  are  both 
repeated  and  viewed  together.  [2.]  Earlier  in  the  present  work, 
and  in  the  one  just  mentioned  on    The  Divine  Love  atid  the 


CONCERNING   THE    DIVINE    PROVIDENCE. — N.    I94.  I35 

Divine  Wisdom,  the  following  principles  are  set  forth :  In  the 
Lord  there  are  Divine  love  and  Divine  wisdom  ;  these  two  are 
Life  itself;  from  these  two  man  has  will  and  understanding,  will 
from  the  Di\'ine  love  and  understanding  from  the  Divine  wis- 
dom ;  and  to  these  two  the  heart  and  lungs  in  the  body  corre- 
spond. From  this  il  is  clear  that  as  the  motion  of  the  heart 
together  with  the  respiration  ol  the  lungs  governs  the  whole 
man  in  respe6l  to  his  body,  so  the  will  together  with  the  under- 
standing governs  the  whole  man  in  respetl  to  his  mind.  Thus 
in  every  man  there  are  two  principles  of  life,  the  one  natural 
and  the  other  spiritual,  the  natural  principle  of  life  being  the 
heart's  pulsation,  and  the  spiritual  principle  of  life  the  mind's 
volition  ;  each  of  these  joins  to  itself  its  mate,  with  which  it 
cohabits,  and  with  which  it  performs  the  func^tions  of  life,  the 
heart  joining  with  itself  the  lungs,  and  the  will  joining  with  it- 
self the  understanding.  [3.]  Since,  then,  the  soul  of  the  will  is 
love  and  the  soul  of  the  understanding  is  wisdom,  both  of  them 
from  the  Lord,  it  follows  that  love  is  e\'ery  one's  life,  and  the 
love  is  such  life  as  is  conjoined  with  wisdom  ;  or,  what  is  the 
same,  that  tlic  will  is  every  one's  life,  and  the  will  is  such  life 
as  is  conjoined  with  the  understanding.  But  more  on  this  sub- 
je6l  may  be  seen  above  in  this  work,  also  in  the  Angelic  Wis- 
dom concerning  the  Divine  Love  and  the  Divine  Wisdoju,  es- 
pecially in  Parts  One  and  Five. 

194.  In  these  works  it  has  also  been  shown  that  the  life's 
love  produces  from  itself  subordinate  loves,  which  are  called 
afife(5lions,  and  that  these  are  exterior  and  interior ;  also  that 
these  when  taken  together  form  as  it  were  one  sovereignty  or 
kingdom,  in  which  the  life's  love  is  lord  or  king.  It  has  also 
been  shown  that  these  subordinate  loves  or  affections  join  to 
themselves  mates,  each  its  own  ;  the  interior  affections,  mates 
called  perceptions,  and  the  exterior  affe6tions,  mates  called 
thoughts  ;  and  that  each  cohabits  with  its  own  mate  and  dis- 
charges the  offices  of  its  life ;  also  that  the  conjunction  of  each 
is  like  that  of  life's  being  {esse')  with  life's  going  forth  frv/.f/wV 
which  is  such  that  one  is  nothing  except  with  the  other ;  for 
what  is  life's  being  unless  it  goes  forth,  and  what  is  life's  going 
forth  except  from  life's  being?  Moreover,  this  conjunction  in  the 
life  is  like  that  between  tone  and  harmony,  or  between  tone  and 
speech,  and  in  general  like  that  between  the  heart's  pulsation 
and  the  lungs'  respiration,  which  conjunction  is  such  that  one  is 
nothing  without  the  other,  and  each  becomes  something  by  con- 


136  ANGELIC   WISDOM 

jundlion  with  the  other.  Either  there  must  be  conjun6lions  in 
them,  or,  conjun6lions  must  be  effe6led  by  them.  Take  tone  for 
example :  He  is  greatly  mistaken  who  thinks  that  tone  is  any- 
thing unless  there  is  in  it  that  which  makes  it  distin61ive.  More- 
over, the  tone  corresponds  with  the  affection  in  man ;  and  be- 
cause there  is  always  something  that  is  distinctive  in  it  the 
affection  of  one's  love  can  be  recognized  from  his  tone  when 
speaking ;  and  from  the  variation  of  it,  which  is  speech,  his 
thought  can  be  recognized.  For  this  reason  the  wiser  angels 
merely  from  the  tone  of  the  voice  of  one  speaking  have  a  per- 
ception of  his  life's  loves,  together  with  certain  affections  derived 
from  them.  This  has  been  said  to  make  known  that  no  affec- 
tion is  possible  apart  from  its  thought,  nor  any  thought  apart 
from  its  affe<flion.  But  more  on  this  subje6l  may  be  seen  in 
the  present  work  ;  also  in  Angelic  Wisdom  conceryiiiig  the  Divi?ie 
Love  and  the  Divine  Wisdom. 

195.  Now  as  the  life's  love  has  its  delight,  and  the  wis- 
dom thereof  has  its  enjoyment,  likewise  every  affection,  (which 
in  its  essence  is  a  subordinate  love  derived  from  the  life's  love, 
as  a  stream  from  its  fountain,  as  a  branch  from  its  tree,  or  as 
an  artery  from  its  heart,)  so  every  particular  affe6lion  has  its 
delight,  and  every  particular  perception  and  thought  therefrom 
has  its  enjoyment.  And  from  this  it  follows  that  the  varieties  of 
delight  and  enjoyment  constitute  man's  life.  What  is  life  with- 
out delight  and  enjoyment?  It  is  not  anything  animate,  but  it  is 
inanimate.  Lessen  these  and  you  will  grow  cold  or  torpid ; 
take  them  away  and  you  will  cease  to  breathe  and  will  die.  [2.1 
Vital  heat  is  from  the  delights  of  the  affections,  and  from  the 
enjoyment  of  the  perceptions  and  thoughts.  And  since  every 
affection  has  its  own  delight,  and  the  thought  therefrom  its  own 
enjoyment,  the  source  of  good  and  truth  can  be  seen,  also  what 
good  and  truth  are  in  their  essence.  Every  one's  good  is  that 
which  is  delightful  to  his  affe6lion  ;  and  truth  is  that  which  is 
enjoyable  therefrom  to  his  thought.  For  every  one  calls  that 
good  which,  from  the  love  of  his  will,  he  feels  to  be  delightful ; 
and  he  calls  that  truth  which,  from  the  wisdom  of  his  understand- 
ing, he  perceives  to  be  enjoyable  therefrom.  Both  of  these  flow 
from  the  life's  love  as  water  flows  from  a  fountain,  or  as  blood 
from  the  heart.  Taken  together  they  are  like  a  wave  or  a  breeze 
in  which  is  the  whole  human  mind.  [3.]  These  two,  delight 
and  enjoyment,  are  spiritual  in  the  mind,  but  natural  in  the 
body  ;  and  together  they  constitute  man's  life.     From  all  this  it 


CONCERNING  THE   DIVINE   PROVIDENCE. — N.  I97.         I37 

is  clear  what  it  is  in  man  that  is  called  good,  and  what  it  is  that 
is  called  truth ;  also  what  it  is  in  man  that  is  called  evil,  and 
what  it  is  that  is  called  falsity ;  for  that  is  evil  to  him  that 
destroys  the  delight  of  his  affedion,  and  that  is  falsity  that 
destroys  the  enjoyment  of  his  thought  therefrom.  It  is  also 
clear  that  evil  from  its  delight  and  falsity  from  its  enjoyment 
may  be  called  and  may  be  believed  to  be  good  and  truth.  In 
fad,  goods  and  truths  are  changes  and  variations  of  state  in  the 
forms  of  the  mind  ;  but  these  are  perceived  and  have  their  life 
solely  by  means  of  their  delights  and  enjoyments.  These  things 
have  been  presented  to  make  known  what  affedion  and  thought 
are  in  their  life. 

196.  Since,  then,  it  is  man's  mind  and  not  his  body  that 
thinks  (and  it  thinks  from  the  delight  of  its  affeclion),  and  since 
man's  mind  is  his  spirit,  which  lives  after  death,  it  follows  that 
man's  spirit  is  nothing  but  afifedion  and  the  thought  therefrom. 
That  no  thought  is  possible  apart  from  affedion  is  clearly  evident 
from  the  state  of  spirits  and  angels  in  the  spiritual  world,  in  that 
all  there  think  from  the  affedions  of  their  life's  love,  and  the 
delight  of  these  affedions  encompasses  every  one  as  his  atmo- 
sphere ;  and  all  are  joined  together  in  accord  with  these  spheres 
that  exhale  from  their  affedions  through  their  thoughts.  More- 
over, what  each  one  is  is  recognized  from  the  sphere  of  his  life. 
From  all  this  it  may  be  seen  that  every  thought  is  from  an  affec- 
tion, and  is  a  form  of  its  affedion.  It  is  the  same  with  the 
will  and  the  understanding  ;  also  with  good  and  truth  ;  also  with 
charity  and  faith. 

197,  (ii.)  The  affeRions  of  a  man's  life's  love  are  known 
to  the  Lord  alone. — Man  knows  his  thoughts  and  consequent 
intentions,  because  he  sees  them  in  himself;  and  as  all  prudence 
is  from  these,  he  also  sees  that  in  himself  If,  then,  his  life's 
love  is  love  of  self,  he  comes  into  the  pride  of  his  own  intelli- 
gence and  ascribes  prudence  to  himself,  and  colleds  arguments 
in  its  favor,  and  thus  recedes  from  the  acknowledgment  of  the 
Divine  providence.  It  is  the  same  when  his  life's  love  is  love 
of  the  world ;  although  in  this  case  he  does  not  recede  in  the 
same  degree.  This  shows  that  these  two  loves  ascribe  every 
thing  to  man  and  his  prudence,  and,  when  interiorly  examined, 
nothing  to  God  and  His  providence.  Consequently,  when  such 
men  happen  to  hear  that  the  truth  is  that  human  prudence  is 
nothing,  but  that  it  is  the  Divine  providence  alone  that  governs 
all  things,  if  they  are  complete  atheists  they  laugh  at  it ;  but  if 
they  retain  in  their  memory  something  of  religion,  and  it  is  said 


138  ANGELIC   WISDOM 

to  them  that  all  wisdom  is  from  God,  at  the  first  hearing  they 
assent,  although  inwardly  in  their  spirit  they  deny  it.  Such, 
especially,  are  those  priests  who  love  themselves  more  than  God, 
and  the  world  more  than  heaven  ;  or  what  is  the  same,  who  wor- 
ship God  for  the  sake  of  honor  and  gain,  and  yet  have  preached 
that  charity  and  faith,  every  good  and  truth,  also  all  wisdom 
and  even  prudence,  are  from  God,  and  nothing  from  man.  [2.] 
In  the  spiritual  world  I  once  heard  two  priests  disputing  with  a 
certain  royal  ambassador  about  human  prudence,  whether  it  is 
from  God  or  from  man.  The  dispute  grew  warm.  In  heart 
the  three  believed  alike,  namely,  that  human  prudence  does  all 
things,  and  the  Divine  providence  nothing ;  but  the  priests,  who 
were  then  in  theological  zeal,  contended  that  nothing  of  wisdom 
or  prudence  is  from  man ;  and  when  the  ambassador  retorted 
that  then  there  is  nothing  of  thought  from  man,  they  assented 
to  this.  And  the  angels  perceiving  that  the  three  believed  alike, 
the  ambassador  was  told  to  put  on  priestly  robes  and  to  believe 
himself  to  be  a  priest,  and  then  to  speak.  He  put  them  on  and 
believed,  and  then  loudly  declared  that  there  could  not  possibly 
be  anything  of  wisdom  or  prudence  in  man  except  from  God  ; 
and  with  his  accustomed  eloquence,  full  of  rational  arguments, 
he  defended  this.  Afterwards  the  two  priests  were  told  to  lay 
aside  their  vestments  and  to  put  on  the  robes  of  officers  of  state, 
and  to  believe  themselves  to  be  such.  This  they  did,  and  at 
once  thought  from  their  interior  self,  and  spoke  from  arguments 
they  had  inwardly  cherished  before,  in  favor  of  human  prudence 
and  against  Divine  providence.  After  this  the  three,  since  they 
held  the  same  belief,  became  cordial  friends,  and  entered  together 
upon  the  way  of  one's  own  prudence,  which  leads  to  hell. 

198.  It  has  been  shown  above  that  no  thought  is  possible 
to  man  except  from  some  affeClion  of  his  life's  love ;  and  that 
thought  is  nothing  but  the  form  of  affedion.  Since,  then,  man 
sees  his  thought,  but  cannot  see  his  affedion,  for  that  he  feels, 
it  follows  that  it  is  from  sight,  which  is  in  the  appearance,  and 
not  from  affection,  which  comes  into  feeling  and  not  into  sight, 
that  man  concludes  that  his  own  prudence  does  all  things.  For 
affedion  is  evident  only  through  a  certain  delight  in  thought  and 
satisfa6fion  in  reasoning  about  it ;  and  this  satisfaction  and  de- 
light then  make  one  with  the  thought  in  those  who  from  self- 
love  or  love  of  the  world  believe  in  their  own  prudence  ;  and 
thought  floats  on  in  its  delight  like  a  ship  in  the  current  of  a 
stream,  to  which  the  master  pays  no  attention,  regarding  only 
the  sail  he  spreads. 


CONCERNING   THE    DIVINE    PROVIDENCE. — N.    I99.         I39 

199.    It  is  true  that  a  man  is  able  to  reflect  upon  a  delight 
of  his  external  affection  while  that  delight  is  acting  as  one  with 
the  delight   of  some   bodily   sensation.     Nevertheless,  he   does 
not  reflec"t  upon  the  fa<5l  that  this  delight  is  from  a  delight  of 
his  affe<5lion  in  his  thought.     For  example  :  when  a  fornicator 
sees  a  lewd  woman  his  eye  glows  with  the  fire  of  lasciviousne.ss, 
and  from  that  fire  he  feels  a  delight  in  the  body.     And  yet  in 
his  thought  he  feels  no  delight  of  his  affection  or  lust  except  a 
certain  longing  conne6led  with  the  body.     So  a  robber  in  a  for- 
est   when   he  sees  travellers  ;  or  a  pirate  on  the  sea    when  he 
sees  vessels ;  and  so  on.     Evidently  it  is  these  delights  that  rule 
the  man's   thoughts,  and   the  thoughts  are  nothing  apart  from 
them  ;  yet  they  seem  to  him  to  be  nothing  but  thoughts  ;  when 
in  fa6t,  thoughts  are  nothing   but  affe(5tions  so  composed   into 
forms  by  his  life's  love  as  to  be  presented  in  light ;  for  all  affec- 
tion is  in  heat,  and  thought  is  in  light.     [2.]    Such  are  the  exter- 
nal affedlions  of  thought,  which   manifest  themselves  in  bodily 
sensation,  and  rarely  in  the  thought  of  the  mind.     But  the  inter- 
nal affections  of  thought,  from  which  the  external  affe(?tions  have 
their   existence,  never   in   any  way  manifest   themselves  before 
man.     Of  these  man   knows  no  more   than  one  sleeping   in  a 
carriage  knows  of  the  road,  or  than  one  feels  the  revolution  of 
the  earth.     Considering,  then,  that  man  knows  nothing  of  the 
things  that  are  going  on  in  the  interiors  of  his  mind,  which  are 
too  limitless  to  be  numbered,  and  yet  those  few  externals  that 
do  come  within  the  view  of  his  thought  are  produced  from  the 
interiors,  and  the  interiors  are  governed  by  the  Lord  alone  by 
His  Divine  providence,  while  only  in  those  few  externals  does 
man  co-operate  with   the  Lord,  how  can  any  one  say  that  his 
own  prudence  does  all  things?     If  you  were  to  see  but  one  idea 
of  thought  laid  open  you  would  see  wonderful  things,  more  in 
number  than  tongue  can  express.     [3.]    That  in  the  interiors  of 
man's   mind   there   are   things   too  limitless  to  be  numbered  is 
clear  from  the  infinite  things  in  the  body,  from  which  nothing 
comes  to  sight  or  feeling  except  a6lion  only  in  much  simplicity  ; 
and  yet  in  this  thousands  of  motor  or  muscular  fibres  concur, 
thousands  of  nerve  fibres,  thousands  of  blood-vessels,  thousands 
of  lung  cells,  all  of  which    must   co-operate   in   every  adlion, 
thousands  of  cells  in  the  brains  and  spinal  cord,  and  many  more 
yet  in  the  spiritual  man,  which  is  the  human  mind,  in  which  all 
things    are  forms   of  affe6lions   and   of  their  perceptions   and 
thoughts.      Does  not  the  soul,  which  direds  the  interiors,  dire(5l 


140  ANGELIC   WISDOM 

also  the  a6lions  from  them?  Man's  soul  is  nothing  else  than 
the  love  of  his  will  and  the  love  therefrom  of  his  understanding. 
The  quality  of  that  love  is  the  quality  of  the  whole  man  ;  and 
that  is  determined  by  the  way  in  which  the  externals  are  dis- 
posed, in  which  man  and  the  Lord  co-operate.  Consequently, 
if  man  attributes  all  things  to  himself  and  to  nature  the  love  of 
self  becomes  the  soul ;  but  if  he  attributes  all  things  to  the  Lord, 
love  to  the  Lord  becomes  the  soul ;  and  this  love  is  heavenly, 
while  the  other  is  infernal. 

200.  Since,  then,  the  delights  of  man's  affe6lions,  from  in- 
mosts  through  interiors  to  exteriors,  and  finally  to  the  outer- 
mosts  which  are  in  the  body,  bear  man  along  as  a  current  or 
breeze  bears  a  ship,  and  nothing  of  these  is  evident  to  man  ex- 
cept what  goes  on  in  the  outermosts  of  the  mind  and  of  the 
body,  how  can  man  claim  as  his  own  what  is  Divine  merely 
because  these  few  outermosts  appear  to  him  to  be  his?  Still  less 
ought  he  to  claim  what  is  Divine  as  his  own,  when  he  knows 
from  the  Word  that  a  man  can  of  himself  "  receive  nothing  ex- 
cept it  have  been  given  him  from  heaven ;"  and  from  Reaso?i, 
that  this  appearance  has  been  granted  him  that  he  may  live  as 
a  man,  may  see  what  is  good  and  what  is  evil,  may  choose  one 
or  the  other,  may  appropriate  to  himself  that  which  he  chooses, 
and  may  thus  be  conjoined  reciprocally  with  the  Lord,  be  re- 
formed, regenerated,  saved,  and  may  live  for  ever.  That  this 
appearance  has  been  granted  to  man  in  order  that  he  may  a(5l 
from  freedom  in  accordance  with  reason,  thus  as  if  from  himself, 
and  may  not  let  his  hands  hang  down  and  wait  for  influx,  has 
been  stated  and  shown  above.  From  this  follows,  as  already 
proved,  the  next  proposition  to  be  demonstrated :  (iii.)  By 
vieans  of  His  Divine  providence  the  Lord  leads  the  affeHions  of 
a  man's  lifers  love,  and  at  the  same  time  leads  his  thoughts, 
from  which  humayi  prudence  is  derived. 

20I*  (iv.)  By  means  of  His  Divine  Providence  the  Lord 
combines  the  affections  \of  the  whole  human  race'\  into  one  form, 
tvhich  is  the  human  form. — That  this  is  the  universal  [end]  of 
the  Divine  providence  will  be  seen  in  the  next  section.  Those 
who  ascribe  all  things  to  nature  also  ascribe  all  things  to  human 
prudence ;  for  those  who  ascribe  all  things  to  nature  deny  God 
in  heart ;  and  those  who  ascribe  all  things  to  human  prudence 
deny  in  heart  the  Divine  providence ;  the  two  are  inseparable. 
And  yet  both,  for  the  sake  of  their  good  name  and  from  fear  of 
losing  it,  admit  in  words  that  the  Divine  providence  is  universal, 


CONCERNING   THE    DIVINE    PROVIDENCE. — N.   202.         I4I 

and  that  its  particulars  rest  with  man,  and  that  these  particulars 
in  the  aggregate  are  what  are  meant  by  human  prudence.  [2.] 
But  reflect  within  yourself  what  a  universal  providence  is  when 
the  particulars  are  taken  away.  Is  it  anything  more  than  a  mere 
phrase?  For  that  is  called  universal  which  is  made  up  of  the 
most  particular  things  taken  together,  like  any  general  thing 
that  exists  from  its  particulars.  So  if  the  most  particular  things 
are  taken  away  what  is  the  universal  but  like  a  something  empty 
within,  thus  like  a  surface  with  nothing  inside,  or  an  aggregate 
that  includes  nothing?  If  it  is  claimed  that  the  Divine  providence 
is  a  universal  government,  while  nothing  is  governed,  but  things 
are  merely  held  in  connedlion,  and  the  matters  pertaining  to  the 
government  are  conduced  by  others,  how  can  this  be  called  a 
universal  government?  There  is  no  king  with  such  a  govern- 
ment ;  for  if  any  king  should  permit  his  subjects  to  govern  all 
things  of  his  kingdom  he  would  no  longer  be  a  king,  but  would 
be  merely  so  called  ;  thus  he  would  have  the  dignity  of  the  mere 
title,  but  not  of  any  reality.  Government  cannot  be  predicated 
of  such  a  king,  still  less  universal  government.  [3.]  That  which 
is  called  providence  in  God  is  called  prudence  in  a  man  ;  and 
as  a  king  cannot  be  said  to  have  universal  prudence  when  he 
has  reserved  nothing  but  the  title,  in  order  that  his  kingdom 
may  be  called  a  kingdom  and  thus  held  together,  so  there  can- 
not be  said  to  be  a  universal  providence  when  all  things  are  pro- 
vided by  men  from  their  own  prudence.  The  same  is  true  of 
the  terms  universal  providence  and  universal  government  when 
applied  to  nature,  with  the  understanding  that  God  created  the 
universe  and  endowed  nature  with  the  power  of  producing  all 
things  from  itself.  In  this  case,  what  else  is  universal  provid- 
ence than  a  metaphysical  term,  which,  except  as  a  term,  is  a 
nonentity.  Of  those  who  attribute  all  that  is  produced  to 
nature  and  all  that  is  done  to  human  prudence,  but  who  still 
say  with  the  lips  that  God  created  nature,  there  are  many  who 
never  think  about  the  Divine  providence  except  as  an  empty 
term.  But  the  real  truth  is,  that  the  Divine  providence  is  in  the 
minutest  particulars  of  nature,  and  in  the  minutest  particulars 
of  human  prudence,  and  that  it  is  from  these  that  it  is  universal. 
202.  The  Lord's  Divine  Providence  is  universal  from  the 
minutest  particulars,  in  that  He  created  the  universe  that  an 
infinite  and  eternal  creation  from  Himself  might  exist  In  it ;  and 
this  creation  exists  by  the  Lord's  forming  a  heaven  out  of  men 
to  be  before  Him  as  one  man,  which  is  His  image  and  likeness. 


142  ANGELIC    WISDOM 

That  this  heaven  formed  out  of  men  is  such  in  the  Lord's  sight, 
and  that  this  was  the  end  of  creation,  is  shown  above  (n.  27-45)  J 
also  that  the  Divine  in  all  that  it  does  looks  to  the  infinite  and 
eternal  (n.  46-69).  The  infinite  and  eternal  that  the  Lord  looks 
to  in  forming  His  heaven  out  of  men,  is  that  it  shall  be  enlarged 
to  infinity  and  to  eternity,  and  that  He  may  thus  have  a  con- 
stant abiding  place  in  the  end  of  His  creation.  This  is  the 
infinite  and  eternal  creation  that  the  Lord  provided  for  through 
the  creation  of  the  universe  ;  and  He  is  constantly  present  in  that 
creation  by  His  Divine  providence.  [2.]  Who  that  knows  and 
believes  from  the  do6f  rine  of  the  church  that  God  is  infinite  and 
eternal  (^for  it  is  in  the  do^rine  of  all  the  churches  of  the 
Christian  zvorld  that  God  the  Father,  God  the  Son,  and  God  the 
Holy  Spirit,  is  infinite,  eternal,  u?icreated,  and  omnipotent,  as 
may  be  seen  in  the  Athanasian  creed),  can  be  so  devoid  of  rea- 
son as  not  to  admit  as  soon  as  he  hears  it  that  God  cannot  do 
otherwise  than  look  to  what  is  infinite  and  eternal  in  the  great 
work  of  His  creation.  For  what  else  can  He  look  to  when  He 
looks  from  Himself?  This  also  He  looks  to  in  the  human  race, 
from  which  He  forms  that  heaven  which  is  His  own.  What  else, 
then,  can  the  Divine  providence  have  for  its  end  than  the  reform- 
ation and  salvation  of  the  human  race?  But  no  one  can  be 
reformed  by  himself  by  means  of  his  own  prudence,  but  only  by 
the  Lord  by  means  of  His  Divine  providence.  Thus  it  follows 
that  unless  man  were  led  every  moment  and  fra6lion  of  a  mo- 
ment by  the  Lord,  he  would  depart  from  the  way  of  reformation 
and  would  perish.  [3.]  Every  change  and  variation  of  the  state 
of  the  human  mind  produces  some  change  and  variation  in  the 
series  of  things  present,  and  consequently  in  the  things  that  fol- 
low ;  why  not  then  progressively  to  eternity?  It  is  like  an  arrow 
shot  from  a  bow,  which,  if  it  should  depart  in  the  least  at  its  start 
from  the  line  of  aim,  would  at  a  distance  of  a  thousand  paces 
or  more  go  far  wide  of  the  mark.  So  would  it  be  if  the  Lord 
did  not  lead  the  states  of  human  minds  every  least  moment. 
This  the  Lord  does  in  accordance  with  the  laws  of  His  Divine 
providence ;  and  it  is  in  accordance  with  these  laws  that  it 
should  seem  to  man  that  he  leads  himself;  while  how  he  leads 
himself  is  foreseen  by  the  Lord  with  an  unceasing  adaptation. 
That  the  laws  of  permission  are  also  the  laws  of  the  Divine 
providence,  and  that  every  man  can  be  reformed  and  regener- 
ated, and  that  there  is  no  other  possible  predestination,  will  be 
seen  in  what  follows. 

203.   Since,  therefore,  every  man  lives  for  ever  after  death, 


CONCERNING   THE   DIVINE   PROVIDENCE. — N.  205.         I43 

and  is  allotted  a  place  according  to  his  life,  either  in  heaven  or 
in  hell,  and  since  both  heaven  and  hell  must  exist  in  a  form  that 
will  aS.  as  a  one,  as  said  before,  and  since  no  one  can  be  allotted 
in  that  form  any  place  but  his  own,  it  follows  that  the  human 
race  throughout  the  whole  world  is  under  the  Lord's  auspices  ; 
and  that  each  one,  from  infancy  even  to  the  end  of  his  hfe,  is  led 
b\-  the  Lord  in  the  least  particulars,  and  his  place  foreseen  and 
at  the  same  time  provided.  [2.]  From  all  this  it  is  clear  that 
the  Lord's  Divine  Providence  is  universal  because  it  is  in  every 
least  particular  ;  and  that  this  is  the  infinite  and  eternal  creation 
which  the  Lord  provided  for  Himself  by  means  of  the  creation 
of  the  universe.  Of  this  universal  providence  man  sees  nothing. 
If  he  did  see  it  it  would  be  seen  only  as  one  passing  sees  scat- 
tered heaps  and  accumulated  material  from  which  a  house  is  to 
be  built,  while  the  Lord  sees  it  as  a  magnificent  palace,  with  its 
work  of  constru6lion  and  enlargement  constantly  going  on. 

204.  (v.)  Heaven  and  hell  are  in  such  a  form. — That 
heaven  is  in  the  human  form  has  been  made  known  in  the  work 
on  Heaven  and  Hell,  published  in  London  in  1758  (n.  59-102); 
also  the  work  on  the  Divine  Love  and  the  Divine  Wisdom;  also 
in  several  places  in  the  present  treatise.  Further  evidence  will 
therefore  be  omitted.  Hell  also  is  said  to  be  in  the  human  form  ; 
Ijut  it  is  in  a  monstrous  human  form,  like  that  of  the  devil,  by 
whom  is  meant  hell  in  the  whole  complex.  Hell  is  in  the  hu- 
man form,  because  those  who  are  there  were  also  born  men, 
and  have  the  two  human  faculties  called  liberty  and  rationality  ; 
although  they  have  abused  their  liberty  in  willing  and  doing 
evil,  and  their  rationality  in  thinking  and  confirming  evil. 

205*  (vi.)  Those  that  have  acknowledged  nature  alone  and 
human  prudence  alone  constitute  hell ;  while  those  that  have  ac- 
kno'a'ledged  God  and  His  Divine  providence  constitute  heaven. — 
All  who  lead  an  evil  life  interiorly  acknowledge  nature  and  hu- 
man prudence  only  ;  the  acknowledgment  of  these  is  inwardly 
hidden  in  all  evil,  howsoever  it  may  be  covered  over  with  goods 
and  truths.  These  are  only  borrowed  garments,  or  are  like 
wreaths  of  perishable  flowers,  put  on  lest  evil  should  appear  in 
its  nakedness.  Because  of  this  general  covering  it  is  not  known 
that  all  who  lead  an  evil  life  interiorly  acknowledge  nature  and 
human  prudence  alone,  for  this  is  hidden  from  sight  by  the 
covering.  But  by  considering  the  source  and  cause  of  their 
acknowledgment  it  can  be  made  clear  that  it  is  such.  To 
make  this  evident  it  shrill  be  told  whence  man's  own  prudence 


144  ANGELIC   WISDOM 

is  and  what  it  is ;  and  then  whence  the  Divine  providence  is 
and  what  it  is ;  also  who  and  what  those  are  of  each  class ; 
and  finally  what  those  who  acknowledge  the  Divine  providence 
are  in  heaven,  and  what  those  who  acknowledge  their  own 
prudence  are  in  hell. 

2o6«  Whence  man^s  prude7ice  is  and  what  it  is. — It  is  from 
man's  own  {proprium)  which  is  his  nature,  and  is  called  his  soul 
from  his  parent.  This  own  is  the  love  of  self  and  the  love  of 
the  world  therefrom,  or  is  the  love  of  the  world  and  the  love  of 
self  therefrom.  It  is  the  nature  of  the  love  of  self  to  regard  self 
only,  and  to  regard  others  as  of  little  or  no  account ;  if  it  gives 
any  consideration  to  some,  it  is  only  so  long  as  they  honor  and 
pay  court  to  it.  Inmostly  in  that  love,  like  the  endeavor  in  seed 
to  bring  forth  fruit  or  offspring,  there  lies  hidden  a  desire  to  be- 
come great,  and  if  possible  to  become  a  ruler,  and  still  further 
if  possible  to  become  a  god.  A  devil  is  such,  for  he  is  self-love 
itself;  he  is  such  that  he  adores  himself,  and  favors  no  one  who 
does  not  adore  him  ;  any  other  devil  like  himself  he  hates,  be- 
cause he  wishes  to  be  adored  exclusively.  As  there  is  no  love 
without  its  mate,  and  as  the  mate  of  the  love  or  the  will  in  man 
is  called  the  understanding,  when  the  love  of  self  breathes  its 
own  love  into  its  mate,  the  understanding,  this  in  the  mate  be- 
comes conceit,  which  is  the  conceit  of  one's  own  intelligence. 
This  is  the  origin  of  one's  own  prudence.  [2.]  Since,  then,  the 
love  of  self  wills  to  be  the  sole  lord  of  the  world,  and  thus  a 
god,  the  lusts  of  evil,  which  are  derivatives  of  that  love,  have 
their  life  from  it ;  the  same  is  true  of  the  perceptions  belonging 
to  the  lusts,  which  are  devices  ;  also  of  the  delights  belonging  to 
the  lusts,  which  are  evils ;  also  of  the  thoughts  belonging  to  the 
delights,  which  are  falsities.  They  are  all  like  servants  and  at- 
tendants of  their  lord  and  obey  his  every  nod,  not  knowing 
that  they  do  not  a(5i,  but  are  only  a6led  upon.  They  are  a61;ed 
upon  by  the  love  of  self  through  the  conceit  of  their  own  intelli- 
gence. This  makes  clear  how  it  is  that  in  every  evil,  from  its 
origin,  one's  own  prudence  lies  hidden.  [3.]  The  acknowledg- 
ment of  nature  alone  also  lies  hidden  in  it,  because  it  has  closed 
the  window  of  its  roof  which  looks  heavenward,  as  well  as  the 
side  windows,  lest  it  should  see  and  hear  that  the  Lord  alone 
governs  all  things,  and  that  nature  in  itself  is  dead,  and  that 
man's  own  is  hell,  and  consequently  the  love  of  one's  own  is  the 
devil.  Then,  with  its  windows  closed  it  is  in  darkness,  and 
there  it  makes  a  hearth  for  itself  at  which  it  sits  with  its  mate. 


CON'CERNIXG    THE    DIVINE    PROVIDENXE. — N.    209.  I45 

and  they  reason  together  in  a  friendly  way  in  favor  of  nature 
and  against  God,  and  in  favor  of  one's  own  j^rudence  and  against 
the  Divine  providence. 

207.  lVhc7ice  the  Divine  Providence  is  and  zvhat  it  is. — 
It  is  the  Divine  oi)eration  in  man  tliat  takes  away  the  love 
of  self;  for,  as  just  said,  the  love  of  self  is  the  devil;  and  lusts 
and  their  enjoyments  are  the  evils  of  his  kingdom,  which  is  hell. 
When  that  love  has  been  taken  away  the  Lord  enters  with 
affeclions  of  love  of  the  neighbor,  and  opens  the  roof-window, 
and  then  the  side- windows,  and  enables  man  to  see  that  there 
is  a  heaven,  a  life  after  death,  and  eternal  happiness;  and  by 
means  of  the  spiritual  light  together  with  the  spiritual  love  then 
flowing  in  He  enables  man  to  acknowledge  that  God  governs 
all  things  by  His  Divine  providence. 

208*  Who  and  what  those  of  each  class  are. — Those  who 
acknowledge  God  and  His  Divine  providence  are  like  the  an- 
g^els  of  heaven,  who  refuse  to  be  led  by  themselves  and  love  to 
be  led  by  the  Lord.  It  is  an  evidence  that  they  are  led  by  the 
Lord  that  they  love  the  neighbor.  But  those  who  aclciiowledge 
nature  and  their  own  prudence  are  like  spirits  of  hell,  who  re- 
fuse to  be  led  by  the  Lord  and  love  to  be  led  by  themselves. 
If  they  have  been  great  men  in  a  kingdom  they  wish  to  rule 
over  all  things  ;  likewise  if  they  have  been  primates  of  the  church  ; 
if  they  have  been  judges  they  pervert  judgment  and  exercise 
arbitrary  power  over  the  laws  ;  if  they  have  been  learned  they 
employ  their  knowledges  to  uphold  what  is  man's  own  iproprium) 
and  nature  ;  if  they  have  been  merchants  they  turn  robbers  ;  if 
husbandmen,  thieves.  They  are  all  enemies  of  God  and  scoffers 
at  the  Divine  providence. 

209.  It  is  remarkable  that  when  to  such  heaven  is  opened, 
and  they  are  told  that  they  are  insane,  and  this  is  also  made 
evident  to  their  very  perception,  which  is  done  by  influx  and  en- 
lightenment, still  they  shut  up  heaven  to  themselves  with  indig- 
nation, and  look  to  the  earth,  under  which  is  hell.  This  takes 
place  with  those  in  the  spiritual  world  who  are  not  yet  in  hell, 
and  who  are  of  this  chara(5^er.  This  shows  how  mistaken  those 
are  who  think,  "  When  I  have  seen  heaven  and  have  heard  an- 
gels talking  with  me  I  shall  acknowledge."  Their  understand- 
ing acknowledges  ;  but  if  the  will  does  not  also  acknowledge 
they  do  not  acknowledge  ;  for  the  will's  love  inspires  the  un- 
derstanding with  whatever  it  desires,  and  not  the  reverse  ;  it 
even  destroys  in  the  understanding  every  thing  that  is  not  from 
itself 


146  ANGELIC   WISDOM 

2IO*  (viii.)  None  of  these  things  could  be  do7ie  except  front 
the  appearance  to  man  that  he  thinks  from  himself  and  direds 
all  things  from  himself. — It  has  been  fully  shown  in  what  has 
gone  before  that  man  would  not  be  man  except  for  the  appear- 
ance to  him  that  he  lives  from  himself,  and  therefore  thinks 
and  wills  and  speaks  and  a6ls  as  if  from  himself  From  this  it 
follows  that  unless  man,  as  if  from  his  own  prudence,  directs  all 
things  belonging  to  his  employment  and  life,  he  cannot  be  led 
and  directed  from  the  Divine  providence ;  for  he  would  be  like 
one  standing  with  relaxed  hands,  closed  eyes,  and  breath  re- 
pressed, awaiting  influx.  Thus  he  would  divest  himself  of  hu- 
manity, which  he  has  from  the  perception  and  sensation  that  he 
lives,  thinks,  wills,  speaks,  and  a<?i;s  as  if  from  himself;  he  would 
also  divest  himself  of  his  two  faculties,  liberty  and  rationality, 
by  which  he  is  distinguished  from  the  beasts.  That  without 
this  appearance  a  man  would  have  no  capacity  to  receive  and 
reciprocate,  and  thus  no  immortality,  has  been  shown  above  in 
the  present  work,  and  also  in  The  Divine  Love  and  the  Divine 
Wisdom.  [2.]  If,  therefore,  you  wish  to  be  led  by  the  Divine 
providence  use  prudence  as  a  servant  and  minister  who  faith- 
fully dispenses  the  goods  of  his  master.  This  prudence  is  the 
talent  given  to  the  servants  to  trade  with,  of  which  they  must 
render  an  account  {Lnke  xix.  13-28  ;  Matt.  xxv.  14-31).  Prud- 
ence itself  seems  to  man  to  be  his  own  ;  and  he  believes  it  to 
be  his  own  so  long  as  he  keeps  shut  up  within  him  the  deadli- 
est enemy  of  God  and  of  Divine  providence,  the  love  of  self. 
This  has  its  abode  in  the  interiors  of  every  man  from  his  birth  ; 
if  you  do  not  recognize  it  (for  it  does  not  wish  to  be  recog- 
nized) it  dwells  securely,  and  guards  the  door  lest  man  should 
open  it,  and  the  Lord  should  thereby  cast  it  out.  Man  opens 
this  door  by  shunning  evils  as  sins  as  if  from  himself,  with  the 
acknowledgment  that  he  does  it  from  the  Lord.  This  is  the 
prudence  with  which  the  Divine  providence  a6ls  as  one. 

211.  The  Divine  providence,  in  order  that  man  may  not 
perish,  works  so  secretly  that  scarcely  any  one  knows  of  its  ex- 
istence. For  man's  own  iproprium),  which  is  his  will,  in  no  wise 
afts  as  one  with  the  Divine  providence ;  man's  own  has  an  in- 
born enmity  against  it ;  in  fa6l,  man's  own  is  the  serpent  that 
seduced  the  first  parents,  of  which  it  is  said, 

"  I  will  put  enmity  between  thee  and  the  woman,  and  between  thy  seed 
and  her  Seed  ;  and  it  shall  bruise  thy  head"(6'^«,  iii.  15). 

"The  serpent"  is  evil  of  all  kinds,  its  "head"  is  love  of  self; 


CON'CERXIXCi    THE    DIVIXH    PKOVIDEXCE. — X.   211.  I47 

"tile  Seed  of  tlie  woman"  is  the  Lord;  the  "enmity,"  that 
is  put,  is  between  the  love  belonging  to  man's  own  and  the 
Lord,  and  thus  between  man's  own  prudence  and  the  Lord's 
Divine  providence.  For  man's  own  prudence  is  continually 
raising  its  head,  and  the  Divine  providence  is  continually  ]:>ut- 
ting  it  down.  [2.]  If  man  felt  this  he  would  be  provoked  and 
enraged  against  God,  and  would  perish  ;  but  as  long  as  he  does 
not  feel  it  he  may  be  provoked  and  enraged  with  men  and  with 
himself,  and  also  with  fortune,  but  this  does  not  destroy  him. 
In  this  way  the  Lord  by  his  Divine  providence  continually  leads 
man  in  freedom,  and  the  freedom  alwaj-s  appears  to  man  to  be 
that  which  is  his  own.  And  to  lead  man  in  freedom  in  oppos- 
ition to  himself,  is  like  raising  a  heavy  and  resisting  weight 
from  the  earth  by  means  of  screws,  through  the  power  of  which 
the  weight  and  resistance  are  not  felt ;  or  it  is  like  a  man  in 
company  with  an  enemy  who  intends  to  kill  him,  which  at  the 
time  he  does  not  know,  and  a  friend  leads  him  away  by  un- 
known paths,  and  afterwards  discloses  his  enemy's  intention. 

212.  Who  does  not  talk  about  fortune?  And  who  does 
not  acknowledge  it,  because  he  talks  about  it,  and  knows  some- 
thing about  it  from  experience?  But  who  knows  what  it  is? 
That  it  is  something,  since  it  exists  and  operates,  cannot  be 
denied  ;  and  a  thing  cannot  exist  and  operate  without  a  cause ; 
but  the  cause  of  this  something,  that  is,  of  fortune,  is  unknown, 
But  that  fortune  be  not  denied  because  its  course  is  unknown, 
take  dice  or  cards  and  play,  or  talk  with  those  who  play.  Do 
any  such  deny  fortune?  For  they  play  with  it  and  it  with  them 
in  a  wonderful  way.  Who  can  succeed  against  fortune  if  it  is 
obstinate?  Does  it  not  then  laugh  at  prudence  and  wisdom? 
While  you  shake  the  dice  and  shuffle  the  cards,  does  not  for- 
tune seem  to  know  and  to  direcl:  the  turns  and  movements  of 
the  muscles  of  the  hand,  to  favor  one  party  more  than  the  other 
from  some  cause?  And  can  the  cause  have  any  other  po.ssible 
source  than  the  Divine  providence  in  outmosts,  where  by  con- 
stancy and  by  change  it  deals  wonderfullv  with  human  prudence, 
and  yet  conceals  itself?  [2.1  It  is  known  that  the  heathen 
formerly  acknowledged  Fortune  and  built  her  a  temple,  also  the 
Italians  at  Rome.  About  this  fortune,  which  is,  as  has  been 
said,  the  Divine  providence  in  outmosts,  it  has  been  granted 
me  to  learn  many  things  that  I  am  not  permitted  to  disclose ; 
by  which  it  has  been  made  clear  to  me  that  it  is  no  illusion  of 
the  mind  or  sport  of  nature,  nor  a  something  without  a  cause, 
for  that  is  not  anything,  but   an  ocular  proof  that   the  Divine 


148  ANGELIC   WISDOM 

providence  is  in  the  least  particulars  of  man's  thoughts  and  ac- 
tions. As  the  Divine  providence  is  in  the  least  particulars  of 
things  so  insignificant  and  trifling,  still  more  is  it  in  the  least 
particulars  of  things  not  insignificant  and  trifling,  as  the  aflairs 
of  peace  and  war  in  the  world,  or  of  salvation  and  life  in 
heaven. 

213.  But  I  know  that  human  prudence  is  more  able  to  draw 
the  reason  o^-er  to  its  side  than  the  Divine  providence  is,  because 
the  Divine  providence  does  not  make  itself  evident  as  human 
prudence  does.  That  there  is  one  only  Hfe,  which  is  God,  and 
that  all  men  are  recipients  of  life  from  Him,  as  frequently  shown 
before,  can  be  more  easily  accepted  ;  and  yet  this  is  the  same 
thing,  for  prudence  belongs  to  the  life.  Who  in  his  reasoning, 
when  he  speaks  from  the  natural  or  external  man,  does  not 
speak  in  favor  of  one's  own  prudence  and  in  favor  of  nature? 
And  who  in  his  reasoning,  when  he  speaks  from  the  spiritual  or 
internal  man,  does  not  speak  of  the  Divine  providence  and  of 
God?  But  to  the  natural  man  I  say.  Pray  write  two  books,  one 
in  favor  of  one's  own  prudence,  the  other  in  favor  of  nature,  and 
fill  them  with  arguments  plausible,  probable,  likely,  and  in  your 
judgment  valid  ;  and  then  give  them  into  the  hand  of  any  an- 
gel ;  and  I  know  that  the  angel  will  write  underneath  these  few 
words,  They  are  all  appearances  and  fallacies. 


The  Divine  providence  looks  to  eternal  things,  and 
TO  temporal  things  only  so  far  as  they  agree 

WITH    eternal   things. 

214.  That  the  Divine  providence  looks  to  eternal  things, 
and  to  temporal  things  only  so  far  as  they  make  one  with  eter- 
nal things,  will  be  shown  in  the  following  order : 

(i.)  Temporal  things  relate  to  dignities  and  riches,  thtes  to 
honors  and  acgtcisitiojis  in  the  world. 

(ii.)  Eternal  things  relate  to  spiritual  honors  and  posses- 
sions wJiich  pertain  to  love  and  loisdom  in  heaven, 

(iii.)  Temporal  things  and  eternal  things  are  separated  by 
man,  but  are  conjoined  by  the  Lord. 

(iv.)  The  conjunHion  of  temporal'tJiings  ajid eternal  things 
is  the  Lord's  Divine  providence. 


CONCERNING   THE    DIVINE    PROVIDENCE. — N.   215.  I49 

215.    {[.)   Temporal  things  relate  to  dignities  and  riches,  thus 
to  honors  and  acquisitions  in  the  world. — Temporal  things  are 

manifold,  but  they  all  relate  to  dignities  and  riches.  Temporal 
things  mean  such  as  either  perish  with  time,  or  are  merely  term- 
inated with  man's  life  in  the  world ;  but  eternal  things  mean  such 
as  do  not  perish  or  terminate  with  time,  or  with  life  in  the  world. 
And  since,  as  has  been  said,  all  temporal  things  have  relation  to 
dignities  and  riches  it  is  important  to  know  the  following^ 
namely,  what  dignities  and  riches  are  and  whence  they  are ; 
what  the  love  of  them  for  their  own  sake  is,  and  what  the  love 
of  them  for  the  sake  of  uses  is  ;  that  these  two  loves  are  distinct 
from  each  other  as  heaven  and  hell  are ;  that  the  difference  be- 
tween these  two  loves  can  scarcely  be  made  known  to  man. 
But  of  these  separately.  [2.]  First :  What  dignities  and  riches 
are,  and  whence  they  are. — Dignities  and  riches  in  the  most  an- 
cient times  were  wholly  different  from  what  they  afterwards 
gradually  became.  Dignities  in  the  earliest  times  were  such 
only  as  were  accorded  by  children  to  parents  ;  they  were  dig- 
nities of  love,  full  of  respedl  and  veneration,  not  on  account  of 
their  birth  from  them  but  because  of  the  instruction  and  wis- 
dom received  from  them,  which  was  a  second  birth,  in  itself 
spiritual,  because  it  was  the  birth  of  their  spirit.  This  was  the 
only  dignity  in  the  earliest  times ;  for  tribes,  families,  and  house- 
holds then  dwelt  apart,  and  not  under  general  governments  as 
at  this  day.  It  was  the  father  of  the  family  to  whom  this  dig- 
nity was  accorded.  By  the  ancients  those  times  were  called  the 
golden  ages.  [3.]  But  after  those  times  the  love  of  rule  from 
the  mere  delight  of  that  love  gradually  came  in  ;  and  because 
enmity  and  hostility  against  those  who  were  unwilling  to  sub- 
mit entered  at  the  same  time,  tribes,  families,  and  households 
necessarily  gathered  themselves  together  into  general  commun- 
ities, and  appointed  over  themselves  one  whom  they  at  first 
called  judge,  and  afterwards  prince,  and  finally  king  and  em- 
peror. At  the  same  time  they  began  to  protect  themselves  by 
towers,  earthworks,  and  walls.  From  judge,  prince,  king,  or 
emperor,  as  from  the  head  into  the  body,  the  lust  of  ruling 
spread  like  a  contagion  to  others  ;  and  from  this  arose  degrees 
of  dignity,  and  honors  according  to  them  ;  and  with  these  the 
love  of  self  and  the  pride  of  one's  own  prudence.  [4.1  Then 
there  was  a  like  change  in  regard  to  the  love  of  riches.  In  the 
earliest  times,  when  tribes  and  families  dwelt  apart  from  one 
another,  there  was  no  other  love  of  riches  than  a  desire  to  pos- 


150  ANGELIC   WISDOM 

sess  the  necessaries  of  life,  which  they  acquired  by  means  of 
their  flocks  and  herds,  and  their  lands,  fields,  and  gardens,  which 
furnished  them  with  food.  Among  their  necessaries  of  life  were 
also  suitable  houses,  furnished  with  useful  things  of  every  kind, 
and  also  clothing.  The  parents,  children,  servants,  and  maids 
in  a  house,  were  engaged  in  the  care  and  labor  conne6led  with 
all  these  things.  [5.]  But  when  the  love  of  rule  had  entered  and 
destroyed  this  commonwealth,  the  love  of  possessing  wealth  be- 
yond their  necessities  also  entered,  and  grew  to  such  a  height 
that  it  desired  to  possess  the  wealth  of  all  others.  These  two 
loves  are  like  blood-relations  ;  for  he  that  wishes  to  rule  over  all 
things  also  wishes  to  possess  all  things ;  thus  all  others  become 
servants,  and  they  alone  lords.  This  is  clearly  evident  from 
those  within  the  papal  jurisdi6lion,  who  have  exalted  their  do- 
minion even  into  heaven  to  the  throne  of  the  Lord,  upon  which 
they  ha\'e  placed  themselves  ;  they  also  seek  to  grasp  the  wealth 
of  all  the  earth,  and  to  enlarge  their  treasuries  without  end. 
[6.]  Secondly  :  What  the  love  of  riches  and  dignities  for  their 
own  sake  is,  aiid  what  the  love  of  digiiities  and  riches  for  the 
sake  of  uses  is. — The  love  of  dignities  and  honors  for  the  sake 
of  dignities  and  honors  is  the  love  of  self,  stri(?t;ly,  the  love  of 
ruling  from  the  love  of  self;  and  the  love  of  riches  and  posses- 
sions for  the  sake  of  riches  and  possessions  is  the  love  of  the 
world,  striclly,  the  love  of  possessing  the  goods  of  others  by 
any  device  whatever.  But  the  love  of  dignities  and  riches  for 
the  sake  of  uses  is  the  love  of  uses,  which  is  the  same  as  love 
of  the  neighbor  ;  for  that  for  the  sake  of  which  man  a6ls  is  the 
end  from  which  he  a6ls,  and  this  is  first  or  chief,  while  all  other 
things  are  means  and  are  secondary.  [7.]  As  to  the  love  of 
dignities  and  honors  for  their  own  sake,  which  is  the  same  as 
the  love  of  self,  or,  striflly,  the  same  as  the  love  of  rule  from 
the  love  of  self,  it  is  the  love  of  one's  own  {proprium),  and  man's 
own  is  all  evil.  For  this  reason  man  is  said  to  be  born  into  all 
evil,  and  what  he  has  hereditarily  is  nothing  but  evil.  What 
man  has  hereditarily  is  his  own,  in  which  he  is  and  into  which  he 
comes  through  the  love  of  self,  and  especially  through  the  love  of 
ruling  from  love  of  self;  for  the  man  who  is  in  that  love  looks 
only  to  himself,  and  thus  immerses  his  thoughts  and  affections 
in  what  is  his  own.  Consequently  there  is  in  the  love  of  self 
the  love  of  doing  evil ;  and  for  the  reason  that  the  man  loves 
not  the  neighbor  but  himself  alone ;  and  he  who  loves  himself 
alone  sees  others  only  as  apart  from  himself,  or  as  insignificant 


CONCERXIXG    THE    DIVINE    PROVIDENXE. — X.   215.  15! 

or  of  no  account,  and  he  despises  them  in  comparison  with  him- 
self, accounting-  it  nothing  to  inflict  evil  upon  them.  [8.]  And 
this  explains  why  one  who  is  in  the  lo\e  of  ruling  from  the  lo\'e 
of  self  thinks  nothing  of  defrauding  the  neighbor,  committing 
adultery  with  his  wife,  defaming  him,  breathing  revenge  against 
him  even  to  murder,  venting  his  rage  against  him,  and  so  on. 
Such  a  character  man  possesses  for  the  reason  that  the  devil 
himself,  with  whom  he  has  become  conjoined  and  by  whom  he 
is  led,  is  nothing  else  than  a  love  of  ruling  from  the  love  of  self; 
and  he  who  is  led  by  the  devil,  that  is,  by  hell,  is  led  into  all 
these  evils  ;  and  he  is  led  continually  by  means  of  the  delights 
of  these  evils.  For  this  reason  all  who  are  in  hell  wish  to  do 
evil  to  all,  while  those  who  are  in  heaven  wish  to  do  gbod  to 
all.  From  the  opposition  between  these  an  intermediate  place 
arises  in  which  man  is,  and  in  it  he  is  as  it  were  in  equilibrium, 
which  enables  him  to  turn  either  to  hell  or  to  heaven  ;  and  so 
far  as  he  favors  the  evils  of  love  of  self  he  turns  towards  hell, 
but  so  far  as  he  rejects  those  evils  from  himself  he  turns  towards 
heaven.  [9.1  What  and  how  great  the  delight  of  the  love  of 
ruling  from  the  lo\'e  of  self  is  it  has  been  granted  me  to  feel. 
I  was  let  into  it  that  I  might  know  what  it  is.  It  was  such  as 
to  surpass  all  the  delights  that  there  are  in  the  world  ;  it  was  a 
delight  of  the  whole  mind  from  its  inmosts  to  its  outmosts  ;  but 
it  v\as  felt  in  the  body  only  as  an  agreeable  and  pleasurable 
sensation  in  the  swelling  breast.  It  was  also  granted  me  to 
perceive  that  from  that  delight,  as  from  their  fountain,  gushed 
forth  the  delights  of  all  evils,  as  adultery,  revenge,  fraud,  defam- 
ation, and  evil  doing  in  general.  There  is  a  like  delight  in  the 
love  of  possessing  the  goods  of  others  by  \vhate\-er  device,  and 
from  that  love  in  the  lusts  derived  from  it ;  yet  not  in  the  same 
degree  unless  that  love  is  conjoined  with  the  love  of  self.  But 
in  regard  to  dignities  and  riches  not  for  their  own  sake  but  for 
the  sake  of  uses,  this  is  not  a  love  of  dignities  and  riches,  but  a 
love  of  uses,  to  which  dignities  and  riches  are  serviceable  as 
means  ;  this  is  a  heax-enly  love.  But  more  on  this  subject  here- 
after. [10.]  Thirtll}' :  These  tivo  loves  are  distinfl  from  each 
other  as  heaven  and  hell  are.  This  is  clear  from  what  has  just 
been  said  ;  to  which  I  will  add,  that  all  who  are  in  a  love  of 
ruling  from  a  lo\'e  of  self,  whoever  they  are,  whether  great  or 
small,  are  in  hell  as  to  their  spirits  ;  and  that  all  who  are  in  that 
love  are  in  the  love  of  all  evils,  and  if  they  do  not  commit  them, 


152  ANGELIC   WISDOM 

in  their  spirit  they  believe  them  to  be  allowable,  and  therefore 
they  do  them  in  the  body  when  dignity  and  honor  and  fear  of 
the  law  do  not  hinder.  And  what  is  more,  the  love  of  ruling 
from  the  lo\'e  of  self  inmostly  conceals  in  itself  hatred  against 
God,  consequently  against  Divine  things  pertaining  to  the 
church,  and  especially  against  the  Lord.  If  they  acknowledge 
God  it  is  only  with  the  lips ;  and  if  they  acknowledge  the  Di- 
vine things  of  the  church  it  is  from  a  fear  of  the  loss  of  honor. 
Such  a  love  has  inmostly  stored  up  in  it  hatred  against  the 
Lord,  for  the  reason  that  there  is  inmostly  in  it  a  desire  to  be 
God,  since  it  worships  and  adores  itself  alone.  Therefore  if  any 
one  honors  it  so  far  as  to  say  that  it  possesses  Divine  wisdom 
and  i^  the  deity  of  the  world,  it  heartily  loves  him.  [!l.]  It  is 
not  so  with  the  love  of  dignities  and  riches  for  the  sake  of  uses ; 
this  is  a  heavenly  love,  being  the  same,  as  has  been  said,  as  love 
of  the  neighbor.  By  uses  goods  are  meant ;  and  therefore  do- 
ing uses  means  doing  goods,  and  doing  uses  or  goods  means 
serving  others  and  ministering  to  them.  Although  such  enjoy 
dignity  and  wealth  they  regard  them  only  as  means  for  per- 
forming uses,  thus  for  serving  and  ministering.  Such  are  meant 
by  these  words  of  the  Lord  : 

"  Whosoever  will  become  great  among  you  must  be  your  minister ;  and 
whosoever  will  be  first.  . .  .must  be  your  servant"  {Matt.  xx.  26, 

27). 

To  such  also  dominion  in  heaven  is  entrusted  by  the  Lord  :  be- 
cause to  such,  dominion  is  a  means  for  doing  uses  or  goods,  thus 
for  ser\ang ;  and  when  uses  or  goods  are  the  ends  or  loves  it  is 
the  Lord  and  not  they  that  rule,  for  all  good  is  from  the  Lord. 
[12.]  Fourthly  :  The  difference  between  these  loves  can  scarcely 
be  made  kyiown  to  ?nan.  For  most  of  those  who  possess  dignity 
and  wealth  also  perform  uses ;  but  they  do  not  know  whether 
they  do  this  for  their  own  sake  or  'for  the  sake  of  the  uses ;  and 
this  is  still  less  known  because  there  is  more  of  the  fire  and  ardor 
of  doing  uses  in  love  of  self  and  the  world  than  those  have  who 
are  not  in  the  love  of  self  and  the  world ;  but  the  former 
perform  uses  for  the  sake  of  reputation  or  gain,  thus  for  the 
sake  of  self;  while  those  who  perform  uses  for  the  sake  of 
uses,  or  goods  for  the  sake  of  goods,  do  this  from  the  Lord, 
and  not  from  self  [13.]  The  difference  between  these  can 
scarcely  be   recognized   by  man,  because  man  does  not   know 


CONCERXIXG   THE    DIVINE    PROVIDEN'CE. — N.  2X6.  I53 

whether  he  is  led  by  the  devil  or  by  the  Lord.  He  that  is  led 
by  the  devil  performs  uses  for  the  sake  of  self  and  the  world ; 
but  he  that  is  led  by  the  Lord  performs  uses  for  the  sake  of 
the  Lord  and  heaven  ;  and  all  who  shun  evils  as  sins  perform 
uses  from  the  Lord,  while  all  who  do  not  shun  evils  as  sins  per- 
form uses  from  the  devil ;  since  evil  is  the  devil,  and  use  or  good 
is  the  Lord.  In  this  and  in  no  other  way  is  the  difference  re- 
cognized. In  external  form  they  appear  alike,  but  in  internal 
form  they  are  wholly  unlike.  One  is  like  gold  within  which  is 
dross,  the  other  is  like  gold  with  pure  gold  within.  One  is  like 
artificial  fruit,  which  in  external  form  appears  like  fruit  from  a 
tree,  although  it  is  colored  wax  containing  within  it  dust  or 
bitumen  ;  while  the  other  is  like  excellent  fruit,  pleasing  in  taste 
and  smell,  and  containyig  seeds  within. 

216.  (ii.)  Eternal  things  relate  to  spiritual  honors  and  pos- 
sessions luhich  pertain  to  love  and  wisdom  in  heaven. — As  the 
delights  of  the  love  of  self,  which  are  also  delights  of  the  lusts 
of  evil,  are  called  good  by  the  natural  man,  and  he  asserts  them 
to  be  good,  he  calls  honor  and  possessions  Divine  blessings. 
But  when  this  natural  man  sees  that  the  evil  as  well  as  the  good 
are  exalted  to  honors  and  ad\'anced  to  wealth,  and  still  more 
when  he  sees  the  good  despised  and  in  poverty  and  the  evil  in 
glory  and  opulence,  he  thinks  to  himself,  "Why  is  this?  It 
cannot  be  of  the  Divine  providence.  For  if  that  governed  all 
things  it  would  heap  honors  and  possessions  upon  the  good, 
and  would  afflict  the  evil  with  poverty  and  contempt,  and  thus 
drive  the  evil  to  the  acknowledgment  that  there  is  a  God  and  a 
Divine  providence."  [2.1  But  the  natural  man,  unless  enlight- 
ened by  the  spiritual  man,  that  is,  unless  he  is  at  the  same  time 
spiritual,  does  not  see  that  honors  and  possessions  may  be  bless- 
ings and  also  may  be  curses,  and  that  when  they  are  blessings 
they  are  from  God,  and  when  they  are  curses  they  are  from  the 
devil.  That  honors  and  possessions  are  bestowed  by  the  devil 
is  confessed,  for  from  this  he  is  called  the  prince  of  the  world. 
Since,  then,  it  is  not  known  when  honors  and  possessions  are 
blessings  and  when  they  are  curses  it  shall  be  told,  and  in  the  fol- 
lowing order  :  (i.)  Honors  and  possessions  are  blessings  and 
they  are  curses.  (2.)  When  honors  and  possessions  are  blessings 
they  are  spiritual  and  eternal,  but  when  they  are  curses  they  are 
temporal  and  perishable.  (3.)  Honors  and  possessions  that  are 
curses,  compared  with  honors  and  possessions  that  are  blessings. 


154  ANGELIC   WISDOM 

are  as  nothing  to  everj-thing,  or  as  that  which  in  itself  is  not  to 
that  which  in  itself  is. 

217.  These  three  points  shall  now  be  illustrated  separately. 
First :  Honors  and  possessions  are  blessings  and  they  are  curses. 
General  experience  witnesses  that  both  the  pious  and  the  impi- 
ous, or  both  the  just  and  the  unjust,  that  is,  both  the  good  and 
the  evil,  alike  enjoy  dignities  and  possessions,  and  yet  no  one 
can  deny  that  the  impious  and  unjust,  that  is,  the  evil,  come  into 
hell,  while  the  pious  and  just,  that  is,  the  good,  come  into  heaven. 
This  being  true,  it  follows  that  dignities  and  riches,  or  honors  and 
possessions,  are  both  blessings  and  curses  ;  blessings  to  the  good 
and  curses  to  the  evil.  In  the  work  on  Heaven  and  Hell,  pub- 
lished at  London  in  the  year  175S  (n.  357-365),  it  has  been  shown 
that  in  heaven  there  are  both  rich  and  poor,  and  both  great 
and  small,  and  in  hell  also  ;  which  makes  clear  that  dignities  and 
riches  were  blessings  in  the  world  to  those  now  in  heaven,  and 
were  curses  in  the  world  to  those  now  in  hell.  [2.]  But  why 
they  are  blessings  and  why  they  are  curses  any  one  may  know 
if  he  only  reflecls  a  little  about  it  from  reason  ;  that  is,  he  may 
know  that  they  are  blessings  to  those  who  do  not  set  their  hearts 
upon  them,  and  curses  to  those  who  do  set  their  hearts  upon 
them.  To  set  the  heart  upon  them  is  to  love  oneself  in  them  ; 
and  not  to  set  the  heart  upon  them  is  to  love  uses  in  them,  and 
not  self.  What  difference  there  is  between  these  two  loves,  and 
what  that  difference  is  has  been  told  above  (n.  215)  ;  to  which 
must  be  added  that  some  are  led  astray  by  dignities  and  posses- 
sions, and  some  are  not.  These  lead  astray  when  they  excite  the 
loves  of  man's  own  {proprium),  which  is  love  of  self.  That  this  is 
the  love  of  hell,  which  is  called  the  devil,  has  also  been  shown 
above.  But  they  do  not  lead  astray  when  they  do  not  excite 
this  love.  [3.]  Both  the  evil  and  the  good  are  exalted  to  honors 
and  advanced  to  wealth,  because  the  evil  equally  with  the  good 
perform  uses  ;  but  the  evil  do  this  for  the  sake  of  honors  and 
profit  to  their  own  person,  while  the  good  do  it  for  the  sake  of 
the  honors  and  profit  to  the  work  itself.  The  good  regard  the 
honors  and  profit  pertaining  to  the  work  itself  as  principal  mot- 
ives, and  the  honors  and  profit  pertaining  to  their  own  person  as 
instrumental  motives  ;  while  the  evil  regard  the  honors  and  profit 
pertaining  to  the  person  as  principal  motives,  and  those  to  the 
work  as  instrumental  motives.  But  who  does  not  see  that  the 
person  and  his  work  and  honor  are  for  the  sake  of  the  matter 
which  he  is  accomplishing,  and  not  the  reverse?     Who  does  rot 


CONCERNING    THE    DIVINE    PROVIDENCE. — N.    217.  155 

see  that  the  judge  is  for  the  sake  of  justice,  the  magistrate  for  the 
sake  of  the  common  welfare,  and  the  king  for  the  sake  of  the 
kingdom,  and  not  the  reverse?  And  therefore  every  one,  "m 
accordance  with  the  laws  of  the  kingdom,  is  granted  dignity  and 
honor  according  to  the  dignity  of  the  task  ho  is  performing.  And 
who  does  not  see  that  the  diftcrence  is  like  that  between  what  is 
principal  and  what  is  instrumental  ?  He  that  attributes  to  himself 
or  to  his  own  person  the  honor  belonging  to  his  function  ai:)pears 
in  the  spiritual  world,  when  there  is  a  representation  of  it,  like  a 
man  with  his  body  inverted,  feet  up  and  head  down.  [4.]  Sec- 
ondly :  Whc7i  dignities  and  possessions  are  blessings  they  are 
spiritual  and  eternal,  and  when  they  are  cnrses  they  are  tem- 
poral and  perishable.  There  are  dignities  and  possessions  in 
heaven  as  in  the  world,  for  there  are  go\'ernments  there,  and 
consequently  administrations  and  functions,  also  business  trans- 
actions and  consequent  possessions,  since  there  are  societies  and 
communities  there.  The  entire  heaven  is  di\ided  into  two  king- 
doms, one  of  which  is  called  the  celestial  kingdom,  the  other 
the  spiritual  kingdom  ;  and  each  kingdom  into  societies  without 
number,  larger  and  smaller;  all  of  which,  with  all  who  are  in 
them,  are  arranged  according  to  difterences  of  love  and  of 
wisdom  therefrom  ;  the  societies  of  the  celestial  heaven  accord- 
ing to  the  differences  of  celestial  love,  which  is  love  to  the  Lord, 
and  the  societies  of  the  spiritual  kingdom  according  to  the 
differences  of  spiritual  love,  which  is  love  towards  the  neighbor. 
Because  these  societies  are  such,  and  because  all  who  are  in  them 
have  been  men  in  the  world,  and  therefore  retain  the  lo\-es  which 
they  had  in  the  world  (v/ith  the  difference  that  they  are  now 
spiritual,  and  that  the  dignities  and  possessions  are  now  spirit- 
ual in  the  spiritual  kingdom  and  celestial  in  the  celestial  king- 
dom), therefore  those  who  have  love  and  wisdom  more  than 
others  have  dignities  and  possessions  more  than  others ;  and 
these  are  those  to  whom  dignities  and  possessions  were  blessings 
in  the  world.  [5.]  From  all  this  it  can  be  seen  what  spiritual 
dignities  and  possessions  are,  and  that  they  belong  to  the  work 
and  not  to  the  person.  A  person  who  is  in  dignity  there  is  in 
magnificence  and  glory  like  that  of  kings  on  earth  ;  and  yet  they 
do  not  regard  the  dignity  itself  as  anything,  but  the  uses,  in  the 
ministration  and  discharge  of  which  they  are  engaged.  Thev 
receive  honors,  indeed,  suited  to  the  dignity  of  each  one  :  but 
they  do  not  attribute  it  to  themselves,  but  to  the  uses  ;  and  be- 
cause all  uses  are  from  the  Lord  thev  attril^ute  the  honors  to 


156  ANGELIC   WISDOM 

the  Lord,  from  whom  they  come.  Such,  therefore,  are  spiritual 
dignities  and  possessions,  which  are  eternal.  [6.]  But  it  is  other- 
wise with  those  to  whom  dignities  and  possessions  in  the  world 
ha\e  been  curses.  Because  they  attributed  these  to  themselves 
and  not  to  the  uses,  and  because  they  desired  to  control  the 
uses  and  not  to  be  controlled  by  them,  and  deemed  uses  to  be 
uses  merely  so  far  as  they  were  serviceable  to  their  honor  and 
glory,  they  are  in  hell,  and  are  vile  slaves  there,  despised  and 
miserable.  And  because  such  dignities  and  possessions  perish 
they  are  called  temporal  and  perishable.  Of  these  two  classes 
the  Lord  thus  teaches  : 

"  Lay  not  up  for  yourselves  treasures  upon  the  earth,  where  moth  and 
rust  doth  consume,  and  where  thieves  dig  through  and  steal ;  but 
lay  up  for  yourselves  treasures  in  heaven,  where  neither  moth 
nor  rust  doth  consume,  and  where  thieves  do  not  dig  through 
nor  steal  ;  for  where  your  treasure  is  . .  your  heart  will  also  be  " 
{Matt.  vi.  19-21). 

[7.]  Thirdly  :  Digjiities  and  possessions  that  are  airses,  compared 
with  digJiities  and  possessions  that  are  blessings,  are  as  nothing 
to  everything,  or  as  that  which  in  itself  is  not  to  that  which  in 
itself  is.  Everything  that  perishes  and  comes  to  nothing  is 
inwardly  in  itself  nothing  ;  outwardly  it  is  something,  and  even 
seems  to  be  much,  and  to  some  it  seems  to  be  everything  as 
long  as  it  lasts  ;  but  it  is  not  so  inwardly  in  itself.  It  is  like  a 
surface  with  nothing  within  it ;  or  like  an  a6lor  in  royal  robes 
when  the  play  is  over.  But  that  which  remains  forever  is  in  it- 
self something  perpetually,  thus  everything ;  and  it  also  IS,  for 
it  does  not  cease  to  be. 

2lS«  (iii.)  Temporal  things  and  eternal  things  are  separ- 
ated by  man,  but  are  conjoined  by  the  Lord. — This  is  true  because 
all  things  pertaining  to  man  are  temporal,  and  for  this  reason 
man  may  be  called  temporal ;  while  all  things  pertaining  to  the 
Lord  are  eternal,  and  for  this  reason  the  Lord  is  called  Eternal. 
Temporal  things  are  those  that  have  an  end  and  perish ;  while 
eternal  things  are  those  that  have  no  end  and  do  not  perish. 
Any  one  can  see  that  the  two  can  be  conjoined  only  through  the 
Lord's  infinite  wisdom,  and  thus  can  be  conjoined  by  the  Lord, 
but  not  by  man.  But  to  make  known  that  the  two  are  separ- 
ated by  man  and  are  conjoined  by  the  Lord  it  must  be  shown 
in  this  order:  (i.)  What  temporal  things  are,  and  what  eternal 
things  are.  (2.)  Man  is  in  himself  temporal  and  the  Lord  is  in 
himself  eternal ;  and  therefore  only  what  is  temporal  can  proceed 


CONCERNING    THE    DIVINE    PROVIDENCE. — N.   2I9.         157 

from  man,  and  only  what  is  eternal  from  the  Lord.  (3.)  Tem- 
poral things  separate  eternal  things  from  themselves,  and  eternal 
things  conjoin  temporal  things  to  themselves.  (4.)  The  Lord 
conjoins  man  with  Himself  by  means  of  appearances.  (5.) 
Also  by  means  of  correspondences. 

219.  But  these  points  must  be  illustrated  and  established 
one  by  one.  First :  W/ia^  temporal  things  are  and  what  eternal 
things  arc.  Temporal  things  are  all  things  that  are  proper  to 
nature,  and  all  things  therefrom  that  are  proper  to  man.  The 
things  proper  to  nature  are  especially  spaces  and  times,  both 
having  limit  and  termination ;  the  things  therefrom  proper  to 
man  are  those  that  belong  to  his  ow^n  will  and  his  own  under- 
standing, and  consequently  to  his  affedlion  and  thought,  and 
especially  to  his  prudence  ;  these,  it  is  admitted,  are  finite  and 
limited.  But  eternal  things  are  all  such  as  are  proper  to  the 
Lord,  and  from  Him  are  seemingly  proper  to  man.  All  things 
proper  to  the  Lord  are  infinite  and  eternal,  thus  without  time, 
consequently  without  limit  and  without  end.  Things  therefrom 
seemingly  proper  to  man  are  likewise  infinite  and  eternal,  yet 
nothing  of  them  is  man's,  but  they  belong  to  the  Lord  alone  in 
man.  [2.]  Secondly  :  Man  is  in  himself  temporal,  and  the  Lord 
is  in  Himself  eternal ;  and  therefore  only  what  is  temporal  can 
proceed  from  man,  and  only  what  is  eternal  from  the  Lord.  It 
has  been  said  above  that  man  in  himself  is  temporal,  and  the 
Lord  in  Himself  eternal.  As  nothing  can  proceed  from  any  one 
except  what  is  in  him,  it  follows  that  nothing  but  what  is  tem- 
poral can  proceed  from  man,  and  nothing  but  what  is  eternal 
from  the  Lord.  For  the  infinite  cannot  proceed  from  the  finite ; 
to  say  that  it  can  is  a  contradidlion.  And  yet  the  infinite  can 
proceed  from  the  finite,  although  not  from  the  finite  but  from 
the  infinite  through  the  finite.  Neither,  on  the  other  hand,  can 
the  finite  proceed  from  the  infinite ;  to  say  that  it  can  is  also  a 
contradiction  ;  yet  the  finite  can  be  produced  by  the  infinite,  but 
this  is  creating,  not  proceeding.  On  this  subject  see  Angelic 
Wisdom  concerning  the  Divine  Love  and  the  Divine  JVisdom, 
from  beginning  to  end.  Consequently,  when  what  is  finite  pro- 
ceeds from  the  Lord,  as  is  the  case  in  many  things  in  man,  it 
does  not  proceed  from  the  Lord  but  from  man  ;  and  it  can  be 
said  to  proceed  from  the  Lord  through  man,  because  it  so  ap- 
pears. [3.]  This  may  be  illustrated  by  these  words  of  the 
Lord  : 

"  Let  your  speech  be,  Yea,  yea ;  Nay,  nay  ;  for  whatever  is  beyond  these 
is  from  evil  "  {Matt.  v.  37). 


158  ANGELIC  WISDOM 

Such  is  the  speech  of  all  in  the  third  heaven ;  for  they  never 
reason  about  Divine  things  whether  a  thing  is  so  or  not  so, 
but  they  see  in  themselves  from  the  Lord  whether  it  is  so  or 
is  not  so.  Therefore  a  reasoner  reasons  about  Divine  things 
whether  they  are  so  or  not,  because  he  does  not  see  them  from 
the  Lord,  but  wishes  to  see  from  himself;  and  what  man  sees 
from  himself  is  evil.  Nevertheless,  the  Lord  is  willing  that  a 
man  should  think  and  talk  about  Divine  things,  and  also  reason 
about  them  for  the  purpose  of  seeing  a  thing  to  be  so  or  not  so  ; 
and  such  thought,  speech,  or  reasoning,  provided  the  end  is  to 
see  the  truth,  can  be  said  to  be  from  the  Lord  in  man,  although 
it  is  from  man  until  he  sees  the  truth  and  acknowledges  it. 
Meanwhile  it  is  only  from  the  Lord  that  man  has  the  ability  to 
think,  to  talk,  and  to  reason  ;  for  he  has  this  abihty  from  the 
two  faculties  called  liberty  and  rationality,  and  man  has  these 
faculties  from  the  Lord  alone.  [4.]  Thirdly  :  Te^nporal  things 
separate  eternal  thhigs  from  themselves,  aiid  eternal  things  con- 
joi?i  te?7iporal  things  to  themselves.  That  temporal  things  sep- 
arate eternal  things  from  themselves  means  that  this  is  done  by 
man,  who  is  temporal,  from  the  temporal  things  in  himself;  and 
rfhat  eternal  things  conjoin  temporal  things  to  themselves  means 
that  this  is  done  by  the  Lord,  who  is  eternal,  from  the  eternal 
things  in  Himself,  as  has  been  said  above.  It  has  been  shown 
in  the  foregoing  pages  that  there  is  a  conjun6lion  of  the  Lord 
with  man  and  a  reciprocal  conjun6tion  of  man  with  the  Lord ; 
but  that  this  reciprocal  conjun6tion  of  man  with  the  Lord  is  not 
from  man  but  from  the  Lord ;  also  that  man's  will  runs  counter 
to  the  Lord's  will ;  or,  what  is  the  same  thing,  man's  own  pru- 
dence runs  counter  to  the  Lord's  Divine  providence.  From  all 
this  it  follows  that  man  [when  adling]  from  his  temporal  things 
separates  from  himself  the  Lord's  eternal  things,  but  that  the 
Lord  conjoins  His  eternal  things  with  man's  temporal  things, 
that  is,  Himself  with  man  and  man  with  Himself.  As  these 
points  have  been  fully  treated  heretofore,  further  confirmation 
is  not  necessary.  [5.]  Fourthly  :  The  Lord  conjoins  vian  with 
Himself  by  means  of  appearances.  For  the  appearance  is  that 
it  is  from  himself  that  man  loves  the  neighbor,  does  good,  and 
speaks  the  truth ;  and  except  for  this  appearance  man  would 
not  love  the  neighbor,  do  good,  and  speak  truth,  thus  would 
not  be  conjoined  with  the  Lord.  But  love,  good,  and  truth  are 
from  the  Lord ;  evidently,  then,  it  is  by  means  of  appearances 
that  the  Lord  conjoins  man  with  Himself.     But  this  appearance, 


CONCERNING   THE    DIVINE    PROVIDENCE. — N.   220,  1 59 

and  the  Lord's  conjundlion  with  man,  and  man's  reciprocal  con- 
junction with  the  Lord  by  means  of  it,  have  been  fully  consid- 
ered above.  [6.]  Fifthly  :  The  Lord  conjoins  man  with  Him- 
self by  means  of  correspondences.  This  is  done  by  means  of  the 
Word,  the  literal  sense  of  which  consists  of  pure  correspond- 
ences. That  by  means  of  this  sense  there  is  a  conjunction  of 
the  Lord  with  man  and  a  reciprocal  conjundlion  of  man  with 
the  Lord  has  been  shown  in  the  Do£lrinc  of  the  New  fcriisalem 
concerning  the  Sacred  Scripture,  from  beginning  to  end. 

220*  (iv.)  The  conjunHion  of  temporal  things  and  eternal 
things  in  man  is  the  Lord's  Divine  providence. — But  as  these 
things  cannot  enter  into  the  first  perception,  even,  of  the  under- 
standing until  they  have  been  arranged  in  order,  and  unfolded 
and  made  clear  according  to  that  order,  let  them  be  set  forth  as 
follows:  (i.)  It  is  from  the  Divine  providence  that  by  death 
man  puts  off  what  is  natural  and  temporal,  and  puts  on  what  is 
spiritual  and  eternal.  (2.)  Through  His  Divine  providence  the 
Lord  conjoins  Himself  with  natural  things  by  means  of  spiritual 
things,  and  with  temporal  things  by  means  of  eternal  things, 
according  to  uses.  (3.)  The  Lord  conjoins  Himself  with  uses  by 
means  of  correspondences,  and  thus  by  means  of  appearances,  in 
accordance  with  the  confirmations  of  these  by  man.  (4.)  This 
conjunction  of  temporal  and  eternal  things  is  the  Divine  provid- 
ence. But  let  these  things  be  made  clear  by  explanations.  [2.] 
First :  It  is  from  the  Divine  providence  that  by  death  man  pjits  off 
what  is  natural  and  temporal,  and  puts  on  what  is  spiritual  and 
eternal.  Natural  and  temporal  things  are  the  extremes  and  out- 
mosts  into  which  man  first  enters  ;  and  this  he  does  at  birth,  to 
the  end  that  he  may  be  able  afterwards  to  be  introduced  into 
things  more  internal  and  higher.  For  extremes  and  outmosts 
are  containants  ;  and  these  are  in  the  natural  world.  And  this 
is  why  no  angel  or  spirit  was  created  such  immediately,  but  were 
all  born  first  as  men,  and  were  thus  brought  into  higher  things. 
From  this  they  have  extremes  and  outmosts  which  in  themselves 
are  fixed  and  permanent,  within  which  and  by  which  interiors 
can  be  held  together  in  connection.  [3.]  But  at  first  man  puts 
on  the  grosser  things  of  nature ;  these  constitute  his  body ;  but 
by  death  he  puts  these  oft,  and  retains  the  purer  things  ol 
nature  which  are  nearest  to  sj)iritual  things  ;  and  these  then  be- 
come his  containants.  Furthermore,  all  interior  things  are  sim- 
ultaneously in  extremes  or  outmosts,  as  has  already  been  shown  ; 
and  consequently  the  entire  working  ot  the  Lord   is  from   first 


l6o  ANGELIC    WISDOM 

principles  and  from  outmosts  simultaneously,  thus  in  fulness. 
But  inasmuch  as  the  extremes  or  outmosts  of  nature  are  not 
receptive  of  the  spiritual  and  eternal  things  in  conformity  to 
which  the  human  mind  was  formed,  as  these  are  in  themselves, 
and  yet  man  was  born  to  become  spiritual  and  to  live  for  ever, 
therefore  these  are  put  off  by  man,  and  he  retains  only  the  in- 
terior natural  things  that  agree  and  harmonize  with  the  spiritual 
and  celestial,  and  serve  them  as  containants.  This  is  accom- 
plished by  the  reje6lion  of  temporal  and  natural  outmosts,  which 
is  the  death  of  the  body.  [4.1  Secondly  :  TliTough  His  Divine 
providence  the  Lord  conjoins  Himself  with  natiiral  things  by 
means  of  spiritual  things,  and  zvith  temporal  ihi7igs  by  means  of 
eternal  things,  according  to  uses.  Natural  and  temporal  things 
are  not  only  such  as  are  proper  to  nature,  but  also  such  as 
are  proper  to  men  in  the  natiu'al  world.  Both  of  these  man 
puts  off  by  death,  and  puts  on  the  spiritual  and  eternal  things 
that  correspond  to  them.  That  these  are  put  on  in  accordance 
with  uses  has  been  abundantly  shown  heretofore.  The  natural 
things  that  are  proper  to  nature  have  relation  in  general  to 
times  and  spaces,  and  in  particular  to  the  things  that  are  seen 
on  the  earth.  It  is  these  that  man  leaves  by  death,  and  in  place 
of  them  he  takes  on  spiritual  things,  which  are  similar  in  outer 
aspe6l  or  appearance,  but  not  in  inner  aspe6l  and  very  essence 
(which  also  has  been  treated  of  above).  [5.1  The  temporal 
things  that  are  proper  to  men  in  the  natural  world  have  rela- 
tion in  general  to  dignities  and  possessions,  and  in  particular  to 
every  one's  necessities,  which  are  food,  clothing,  and  habitation. 
These  also  are  put  off  by  death  and  left  behind ;  and  things  are 
put  on  and  received  that  are  similar  in  outer  aspe6l  or  appear- 
ance, but  not  in  inner  aspe6l  and  essence.  All  these  have  their 
inner  aspe6l  and  essence  from  the  uses  of  temporal  things  in 
the  world.  Uses  are  the  goods  that  are  called  the  goods  of 
charity.  From  all  this  it  can  be  seen  that  through  His  Divine 
providence  the  Lord  conjoins  spiritual  and  eternal  things  with 
natural  and  temporal  things  according  to  uses.  [6.1  Thirdly  : 
The  Lord  conjoins  Himself  with  uses  by  means  of  corresponde^ices, 
and  thus  by  means  of  appearances  in  accordance  with  the  confirm- 
ations of  these  by  man.  As  this  must  needs  'seem  obscure  to 
those  who  have  not  yet  gained  a  clear  notion  of  what  corre- 
spondence is  and  what  appearance  is,  they  must  be  illustrated  by 
example,  and  thus  explained.  All  things  of  the  Word  are  pure 
correspondences  of  spiritual  and  celestial  things,  and  because  they 
are  correspondences  they  are  also  appearances  ;  that  is,  all  things 


CON'CERNIXG   THE    DIVINE  PROVIDENCE. — N.  220.  l6l 

of  the  Word  are  the  Divine  goods  of  the  Divine  love  and  the 
Divine  truths  of  the  Divine  wisdom,  which  in  themseh-es  are 
naked,  but  in  the  sense  of  the  letter  of  the  Word  are  clothed. 
They  therefore  appear  like  a  man  in  clothing  that  corresponds 
to  the  state  of  his  love  and  wisdom.  All  this  makes  evident 
that  when  a  man  Confirms  appearances  it  is  the  same  as  assert- 
ing that  the  clothes  are  the  man.  It  is  thus  that  appearances 
are  converted  into  fallacies.  It  is  otherwise  when  man  is  seek- 
ing for  truths  and  sees  them  in  the  appearances.  [7.]  Since, 
then,  all  uses,  that  is,  the  truths  and  goods  of  charity  that  a 
man  does  to  the  neighbor,  may  be  done  either  in  accordance 
with  these  appearances  or  in  accordance  with  the  truths  of  the 
Word,  when  he  does  them  in  accordance  with  the  appearances 
confirmed  in  himself  he  is  in  fallacies ;  but  when  he  does  them 
in  accordance  with  truths  he  does  them  as  he  ought.  All  this 
makes  clear  what  is  meant  when  it  is  said  that  the  Lord  con- 
joins Himself  with  uses  by  means  of  correspondences,  and  thus 
by  means  of  appearances  in  accordance  with  the  confirmations 
of  these  by  man.  [8.]  Fourthly:  This  conjunclion  of  te77iporal 
and  eternal  things  is  the  Divine  providence.  To  set  this  before 
the  understanding  with  some  clearness  let  it  be  illustrated  by 
two  examples,  one  relating  to  dignities  and  honors,  and  the 
other  to  riches  and  possessions.  Both  of  these  are,  in  external 
form,  natural  and  temporal,  but  in  internal  form  are  spiritual 
and  eternal.  Dignities  with  their  honors  arc  natural  and  tem- 
poral when  man  regards  himself  personally  in  them,  and  not  the 
commonwealth  and  uses ;  for  then  man  must  needs  think  inter- 
iorly in  himself  that  the  commonwealth  is  for  his  sake,  and  not  he 
for  the  commonwealth's  sake.  He  is  like  a  king  who  thinks  that 
the  kingdom  and  all  the  people  in  it  exist  for  his  sake,  and  not 
he  for  the  sake  of  the  kingdom  and  the  people.  [9.]  But  these 
same  dignities  with  their  honors  are  spiritual  and  eternal  when 
man  regards  himself  personally  as  existing  for  the  sake  of  the 
commonwealth  and  uses,  and  not  that  they  exist  for  his  sake. 
When  man  does  this  he  is  in  the  verity  and  essence  of  his  dignity 
and  honor ;  but  in  the  former  case  he  is  in  the  correspondence 
and  appearance  [of  dignity  and  honor]  ;  and  if  he  confirms  these 
in  himself  [as  the  truth]  he  is  in  fallacies,  and  is  in  conjunflion 
with  the  Lord  only  as  those  are  who  are  in  falsities  and  in 
evils  therefrom  ;  for  fallacies  are  the  falsities  with  which  e\'ils 
are  conjoined.  They  have,  indeed,  i)romoted  uses  and  good 
works,  but  from  themselves  and  not  from  the  Lord  ;  thus  they 


1 62  ANGELIC   WISDOM 

have  put  themselves  in  the  Lord's  place.  [10.]  It  is  the  same 
with  riches  and  possessions,  which  also  may  be  natural  and  tem- 
poral or  spiritual  and  eternal.  They  are  natural  and  temporal 
with  those  who  look  solely  to  them,  and  to  themselves  in  them, 
finding  in  these  their  sole  pleasure  and  delight.  But  these  same 
things  are  spiritual  and  eternal  with  those  who  look  to  good  uses 
in  them,  and  find  in  these  uses  interior  pleasure  and  delight. 
With  such,  moreover,  the  outward  pleasure  and  delight  become 
spiritual,  and  the  temporal  becomes  the  eternal.  Therefore  such 
after  death  are  in  heaven ;  and  there  they  live  in  palaces,  the 
furnishings  of  which  are  resplendent  with  gold  and  precious 
stones ;  but  these  they  regard  only  as  externals,  resplendent  and 
translucent  from  their  internals  which  are  uses,  and  from  these 
uses  they  have  essential  pleasure  and  enjoyment;  and  this  in 
itself  is  the  happiness  and  bliss  of  heaven.  The  reverse  is  the 
lot  of  such  as  have  looked  to  riches  and  possessions  solely  for 
their  own  sake  and  for  what  can  be  gained  from  them,  thus 
for  the  sake  of  externals  and  not  for  the  sake  of  internals 
also ;  thus  according  to  the  way  they  appear  and  not  ac- 
cording to  their  essences.  When  such  put  off  these  appear- 
ances, which  they  do  at  death,  they  put  on  the  internals  be- 
longing to  them  ;  and  as  these  are  not  spiritual  they  must 
needs  be  infernal,  for  one  or  the  other  of  these  must  be  in  them, 
since  the  two  cannot  exist  together.  Consequently  in  place  of 
riches  they  have  poverty,  and  in  place  of  possessions  wretched- 
ness. [II.]  By  uses  are  not  meant  merely  the  necessaries  of  life, 
which  have  relation  to  food,  clothing,  and  habitation  for  the 
individual  and  those  dependent  on  him,  but  also  the  good  of 
one's  country,  of  society,  and  of  the  fellow  citizen.  Business  is 
such  a  good  when  that  is  the  final  love,  and  money  is  a  mediate 
and  subservient  love,  provided  the  business  man  shuns  and 
turns  away  from  frauds  and  evil  devices  as  sins.  It  is  otherwise 
when  money  is  the  final  love,  and  the  business  is  the  mediate 
and  subservient  love ;  for  this  is  avarice,  which  is  the  root  of 
evils  (respe6ling  which  see  Luke  xii.  15,  and  the  parable  relating 
to  it,  verses  16-21). 


CONCERNING    THE    DIVINE    PROVIDENCE. — N.   222.  163 


Man  is  admitted  interiorly  into  truths  of  faith  and 

INTO    goods   of   charity    ONLY   SO    FAR   AS    HE   CAN    BE 
KEPT    IN   THEM    UNTIL   THE    END   OF    HIS    LIFE. 

221.  It  is  acknowledged  in  the  Christian  world  that  the 
Lord  wills  the  salvation  of  all,  and  that  He  is  almighty  ;  and 
from  this  many  conclude  that  He  is  able  to  save  every  one, 
and  that  He  saves  those  who  implore  His  mercy ;  especially 
those  who  implore  it  after  the  formula  of  the  received  faith,  that 
God  the  Father  will  be  merciful  for  the  sake  of  the  Son  ;  and 
particularly  if  they  pray  at  the  same  time  that  they  may  receive 
that  faith.  But  that  it  is  altogether  otherwise  will  be  seen  in 
the  last  chapter  of  this  work,  where  it  will  be  explained  that 
the  Lord  cannot  a6l  contrary  to  the  laws  of  his  Divine  provid- 
ence, because  to  acl  against  these  would  be  to  a6l  contrary  to 
His  Divine  love  and  His  Divine  wisdom,  thus  contrary  to  Him- 
self. It  will  also  be  seen  there  that  such  immediate  mercy  is 
impossible,  because  the  salvation  of  man  is  effe6led  by  means, 
and  only  He  w'ho  wills  the  salvation  of  all,  and  is  at  the  same 
time  almighty,  in  other  words,  the  Lord,  is  able  to  lead  man  in 
accordance  with  these  means.  The  means  whereby  man  is  led 
b)'  the  Lord  are  what  are  called  the  laws  of  the  Divine  provid- 
ence ;  and  among  these  is  this,  that  man  is  admitted  interiorly 
into  the  truths  of  wisdom  and  into  the  goods  of  love  only  so 
far  as  he  can  be  kept  in  them  until  the  end  of  his  life.  But  to 
make  this  clear  to  the  reason  it  must  be  explained  in  the  fol- 
lowing order : 

(i.)    A  titan  Jiiay  he  admitted  into  the  wisdom  of  spiritual 

thiiii^s,  and  also  into  a  love  for  them,  and  yet  not 

be  reformed. 
(ii.)    If  he  afterwards  recedes  from  them,  atid passes  over 

into  the  opposite,  he  profanes  holy  thinj^s. 
(iii.)     There  are  many  kinds  of  profanation,  hut  this  is  the 

worst  kind  of  all. 
(iv.)    Therefore  the  Lord  admits  man  interiorly  into  the 

truths  of  wisdom  and  at  the  same  time  into  the 

goods  of  love  o?ily  so  far  as  he  can  be  kept  in  them 

until  the  end  of  his  life. 

222*  (i.)  A  man  may  be  admitted  into  the  wisdom  of  spirit- 
ual things,  and  also  into  a  love  for  them,  and  yet  not  be  re- 
formed.— This  is  because  man  has  rationality  and  liberty  ;  and 
by  rationality  he  may  be  raised  up  into  wisdom  almost  angelic ; 


164  ANGELIC    WISDOM 

and  by  liberty  into  a  love  not  unlike  angelic  love.  Neverthe- 
less such  as  the  love  is  such  is  the  wisdom.  When  the  love 
is  celestial  and  spiritual  the  wisdom  also  becomes  celestial  and 
spiritual ;  but  when  the  love  is  diabolical  and  infernal  the  wis- 
dom is  also  diabolical  and  infernal.  In  outward  form,  and 
thus  to  others,  such  wisdom  may  appear  to  be  celestial  and 
spiritual ;  but  in  internal  form,  which  is  its  very  essence,  it  is 
diabolical  and  infernal ;  not  as  it  is  out  of  the  man,  but  as  it 
is  within  him.  To  men  it  does  not  appear  to  be  such  because 
men  are  natural  and  see  and  hear  naturally,  and  the  external 
form  is  natural.  But  to  angels  it  appears  such,  because  angels 
are  spiritual  and  see  and  hear  spiritually,  and  the  internal  form 
is  spiritual.  [2.]  From  all  this  it  can  be  seen  that  man  can  be 
admitted  into  the  wisdom  of  spiritual  things,  and  also  into  a 
love  for  them,  and  yet  not  be  reformed,  but  in  that  case  only 
into  a  natural  love  for  them,  and  not  into  a  spiritual  love  for 
them.  This  is  because  man  has  the  ability  to  admit  himself 
into  natural  love,  while  the  Lord  alone  can  admit  into  spiritual 
love ;  and  such  as  are  admitted  into  that  love  are  reformed, 
but  those  who  are  admitted  into  natural  love  alone  are  not  re- 
formed. Such,  in  fa6l,  are  for  the  most  part  hypocrites,  and 
very  many  of  them  are  of  the  order  of  Jesuits,  who  interiorly 
do  not  believe  in  the  Divine  at  all,  but  play  with  Divine  things 
outwardly  like  actors. 

223.  By  much  experience  in  the  spiritual  world  it  has  been 
made  known  to  me  that  man  possesses  the  ability  to  understand 
the  secrets  of  wisdom  like  the  angels  themselves.  For  I  have 
seen  fiery  devils  who,  while  they  were  hearing  the  secrets  of 
wisdom,  not  only  understood  them  but  from  their  rationality 
talked  about  them.  But  as  soon  as  they  returned  to  their  dia- 
bolical love  they  ceased  to  understand  them  ;  and  in  place  of 
them  thought  opposite  things  which  were  produ6ls  of  insanity, 
and  this  they  then  called  wisdom.  I  have  been  permitted  to  hear 
them,  when  they  were  in  a  state  of  wisdom  laughing  at  their 
own  insanity,  and  when  in  a  state  of  insanity  laughing  at  wis- 
dom. The  man  who  has  been  of  this  character  in  the  world, 
when  after  death  he  becomes  a  spirit  is  usually  let  into  alternate 
states  of  wisdom  and  insanity,  that  he  may  see  the  latter  from 
the  former.  But  although  from  wisdom  such  see  that  they  are 
insane,  when  the  choice  is  given  them,  as  is  done  with  every 
one,  they  admit  themselves  into  the  state  of  insanity  and  love 
it;  and  then  they  regard  with  hatred  the  state  of  wisdom.    This 


co.NCEKXiNi;   iml:  divine  providence. — N.  224.       165 

is  because  their  internal  has  been  diabolical,  and  their  external 
seemingly  Divine.  Such  are  meant  by  the  devils  who  make 
themselves  angels  of  light ;  also  by  the  one  at  the  wedding  who 
was  not  clothed  in  a  wedding  garment,  and  was  cast  into  outer 
darkness  {Matt.  xxii.  11-13). 

224*  Who  cannot  see  that  the  external  springs  from  the 
internal,  and  consequently  has  its  essence  from  the  internal? 
And  who  does  not  know  from  experience  that  the  external  can 
present  an  appearance  not  in  accordance  with  its  essence  from 
the  internal?  For  there  is  evidently  such  an  appearance  in  the 
case  of  hypocrites,  flatterers  and  pretenders.  And  that  a  man 
can  externally  personate  other  chara6lers  than  his  own  is  mani- 
fest from  players  and  mimics  ;  for  they  know  how  to  represent 
kings,  emperors,  and  even  angels,  in  tone,  language,  face,  and 
gesture,  as  if  they  were  such,  when  yet  they  are  but  a6lors. 
This  has  been  said  to  show  that  man  can  likewise  play  the 
hypocrite  both  in  civil  and  moral  matters  and  in  spiritual  mat- 
ters ;  and  it  is  known,  moreover,  that  many  do  so.  [2.]  When 
the  internal  in  its  essence  is  thus  infernal,  and  the  external  in 
its  form  appears  spiritual,  and  yet,  as  has  been  said,  the  exter- 
nal draws  its  essence  from  the  internal,  it  may  be  asked  where 
in  the  external  that  essence  lies  concealed.  It  does  not  appear 
in  gesture,  in  the  tone,  in  the  speech,  or  in  the  countenance ; 
and  yet  it  is  interiorly  hidden  in  all  four  of  these.  That  it  is 
interiorly  hidden  in  them  can  be  clearly  seen  from  these  same 
things  in  the  spiritual  world  ;  for  when  a  man  comes  from  the 
natural  world  into  the  spiritual  world,  as  he  does  at  death,  he 
leaves  his  externals  behind  with  the  body,  and  retains  his  in- 
ternals which  he  had  stored  up  in  his  spirit ;  and  if  his  internal 
had  been  infernal  he  then  appears  like  a  devil,  such  as  his  spirit 
had  been  while  he  lived  in  the  world.  Who  does  not  acknow- 
ledge that  every  man  leaves  externals  when  he  leaves  the  body, 
and  enters  into  internals  when  he  becomes  a  spirit?  [3.]  To 
this  I  will  add  that  in  the  spiritual  world  there  is  a  communica- 
tion of  affections  and  of  consequent  thoughts  ;  and  therefore  no 
one  there  can  speak  otherwise  than  as  he  thinks.  Also  every  one's 
face  there  is  changed  and  becomes  like  his  affe6tions  ;  so  that 
what  he  is  is  apparent  from  his  face.  Hypocrites  are  some- 
times permitted  to  speak  otherwise  than  as  they  think  ;  but  the 
tone  of  their  speech  is  to  the  ear  wholly  discordant  with  their 
interior  thoughts ;  and  by  the  discord  their  hypocrisy  is  dis- 
closed.    This  makes  clear  that  the  internal  is  hidden  interiorlv  in 


1 66  ANGELIC    WISDOM 

the  tone,  in  the  speech,  in  the  countenance,  and  in  the  gestures, 
of  the  external ;  and  this  is  not  perceived  by  men  in  the  natural 
world,  but  is  clearly  perceived  by  angels  in  the  spiritual  world. 

225.  From  all  this  it  is  now  clear  that  so  long  as  a  man 
lives  in  the  natural  world  he  can  be  admitted  into  the  wisdom 
of  spiritual  things,  and  also  into  a  love  for  them ;  and  that  this 
can  take  place  and  does  take  place,  both  with  those  who  are 
merely  natural  and  with  those  who  are  spiritual ;  but  with  this 
difference,  that  the  spiritual  are  thereby  reformed,  while  the 
merely  natural  by  the  same  means  are  not  reformed.  With 
these  there  may  be  an  appearance  that  they  love  wisdom  ;  but 
they  merely  love  it  as  an  adulterer  loves  an  honorable  woman, 
that  is,  as  he  would  love  a  courtesan,  talking  sweetly  to  her, 
giving  her  beautiful  garments,  but  saying  to  himself  privately, 
She  is  nothing  but  a  mere  harlot,  whom  I  will  make  believe 
that  I  love  because  she  gratifies  my  lust ;  but  if  she  should  fail 
to  gratify  it  I  would  cast  her  off.  The  internal  man  of  such  is 
that  adulterer ;  while  their  external  is  that  woman. 

226.  (ii.)  If  a  vian  aftermards  recedes  from  these  spiritual 
things  and  passes  over  into  the  opposite  he  pr'ofanes  holy  things. 
— There  are  many  kinds  of  profanation  of  what  is  holy  (which 
will  be  treated  of  under  the  following  head),  but  this  kind  is  the 
most  grievous  of  all ;  for  profaners  of  this  kind  after  death 
come  to  be  no  longer  men  ;  they  live,  indeed,  but  are  contin- 
ually in  fantastic  hallucinations,  seeming  to  themselves  to  be  fly- 
ing on  high ;  and  while  they  remain  there  they  sport  with 
fantasies,  which  are  seen  by  them  as  real  things ;  and  being 
no  longer  men,  they  are  not  called  "he"  and  "she,"  but  "it." 
And  when  they  are  presented  to  view  in  the  light  of  heaven 
they  look  like  skeletons,  some  like  skeletons  of  the  color  of 
bone,  some  as  fiery  skeletons,  and  others  as  charred.  It  is  un- 
known in  the  world  that  profaners  of  this  kind  become  such 
after  death  ;  and  it  is  unknown  because  the  cause  is  unknown. 
The  essential  cause  is  that  when  a  man  has  first  acknowledged 
Divine  things  and  believed  in  them,  and  afterwards  withdraws 
from  and  denies  them,  he  mixes  together  what  is  holy  and  what 
is  profane  ;  and  when  these  have  been  mixed  together  they  can- 
not be  separated  without  destroying  the  whole.  But  to  make 
this  more  clear  to  the  perception  it  shall  be  unfolded  in  order, 
as  follows:  (i.)  Whatever  a  man  thinks,  says,  and  does  from 
his  will,  whether  good  or  evil,  is  appropriated  to  him,  and  re- 
mains. (2.)  But  the  Lord,  by  His  Divine  providence,  contin- 
ually foresees  and  dire6ts,  in  order  that  evil  may  be  by  itself  and 


CONCERNING    THE    DIVINE    PROVIDENCE. — N.    22~ .  167 

good  by  itself,  and  thus  the  two  ina\-  be  separated.  (3.)  But 
this  cannot  be  done  it"  man  acknowledges  the  truths  of  faith 
and  lives  according  to  them,  and  afterwards  withdraws  from 
and  denies  them.  (4.)  He  then  mi.ves  together  good  and  evil 
to  such  an  extent  that  they  cannot  be  separated.  (5.)  And  since 
the  good  and  the  evil  must  be  separated  in  every  human  being, 
and  cannot  be  separated  in  such  a  one,  he  is  therefore  destroyed 
in  respecl  to  every  thing  truly  human. 

227.  Such  are  the  causes  from  which  this  enormity  springs  ; 
but  as  ignorance  of  them  causes  obscurity,  they  need  to  be  so 
e.xplained  as  to  make  them  clear  to  the  understanding.  First : 
Whatever  a  man  thinks,  says,  and  does  f?'om  his  will,  whether 
good  or  evil,  is  appropriated  to  hint,  and  remains.  This  has 
been  shown  above  (n.  7S-81).  For  man  has  an  external  or  nat- 
ural memorv,  and  an  internal  or  spiritual  memory.  Upon  his 
internal  memory  each  and  every  thing  that  he  has  thought, 
spoken  and  done  in  the  world  has  been  inscribed,  so  completely 
and  particularly  that  not  a  single  thing  is  lacking.  This  mem- 
ory is  the  book  of  man's  life,  which  is  opened  after  death  and 
in  accordance  with  which  he  is  judged.  Many  other  things  with 
regard  to  this  memory,  from  actual  experience,  are  set  torth  in 
the  work  on  Heaven  and  Hell  (n.  461-465).  [2.]  Secondly: 
But  the  Lord  by  means  of  His  Divine  providence  continually 
foresees  and  direHs,  in  order  that  evil  may  be  by  itself  and  good 
by  itself,  and  thus  the  two  may  be  separated.  Every  man  is 
both  in  evil  and  in  good,  in  evil  from  himself,  and  in  good  from 
the  Lord  ;  nor  can  he  live  unless  he  is  in  bc^th  ;  for  if  he  were 
in  self  alone  and  thus  in  evil  alone  he  would  have  nothing  ot 
life  ;  and  if  he  were  in  the  Lord  alone,  and  thus  in  good  alone, 
he  would  have  nothing  of  life,  for  in  such  a  state  of  life  he 
would  continually  gasp  for  breath  like  one  suffocated,  or  like 
one  in  the  agony  of  death  ;  while  in  the  former  state  of  life  he 
would  become  extincl ;  for  evil  apart  from  any  good  is  in  itselt 
dead  ;  consequently  every  man  is  in  both  ;  with  the  difference 
that  in  the  one  case  man  is  interiorly  in  the  Lord  and  exteriorly 
as  it  were  in  himself;  and  in  the  other  case  is  interiorly  in  him- 
self, but  exteriorly  as  it  were  in  the  Lord  ;  and  such  a  man  is  in 
evil,  while  the  former  is  in  good  ;  although  they  are  both  in  both. 
The  evil  man  is  in  both  for  the  reason  that  he  is  in  the  good  of 
civil  and  moral  life,  and  also  outwardly  in  some  good  of  spiritual 
life,  besides  being  kept  by  the  Lord  in  rationality  and  liberty, 
that  he  may  be  capable  of  being  in  good.  It  is  by  such  good  that 
<^very  one,  even  a  bad  man,  is  led  by  the  Lord.     From  all  this 


105  ANGELIC    WISDOM 

it  can  be  seen  that  the  Lord  keeps  evil  and  good  separate,  so 
that  one  may  be  interior  and  the  other  exterior,  thus  providing- 
against   their   being   mixed   together.     [3.]    Thirdly :    But  this 
cannot  be  done  if  man  acknowledges  the  triiths  of  faith  and  lives 
according  to  them,  and  afterwards  withdraivs  from  and  denies 
them.     This  is  clear  from  what  has  already  been  said,  first,  that 
all  things  that  a  man  thinks,  says,  and  does  from  the  will  are 
appropriated  to  him  and  remain  ;  and  secondly,  that  the  Lord 
by  His  Divine  providence   continually  foresees  and   directs,  in 
order  that  good  may  be  by  itself  and  evil   by  itself,  and   that 
the  two  may  be  separated.     Moreover,  they  are  separated   by 
the  Lord  after  death.     From  those  who  are  interiorly  evil  and 
outwardly  good  the  good  is  taken  away,  and  thus  they  are  left 
to  their  evil.     The  reverse  takes  place  with  those  who  are  inter- 
iorly good,  but  outwardly,  like  other  men,  have  sought  to  gain 
riches,  have  striven  for  dignities,  have  taken  delight  in  various 
worldly  interests,  and  have  favored  certain  lusts ;  for  with  such 
good  and  evil  have  not   been  mixed   together,  but   have  been 
kept  separate  like  internal  and  external ;  thus  while  in  external 
form  they  have  been  in  many  respecls  like  the  evil,  they  have 
not  been  so  internally.     But  with  the  evil  who  in  external  form 
have  presented  the  same  appearance  as  the  good  in  piety,  wor- 
ship, words,  and  works,  while  in  internal  form  they  have  been 
evil,  the  reverse'  is  true ;  although  even  with  such  evil  is  kept 
separate  from  good.     But  in  those  who  have  acknowledged  the 
truths  of  faith  and  lived  according  to  them,  and  have  afterwards 
passed  over  into  the  opposite  and  have  rejected  these  truths,  and 
especially  if  they  have   denied   them,  goods   and   evils    are  no 
longer  separate,  but  are  mixed  together.     For  such  a  man  has 
appropriated  good  to  himself,  and  has  appropriated  evil  to  him- 
self, and  thus  has  joined  and  mixed  them  together.  [4.]  Fourthly: 
Man  then  mixes  together  good  and  evil  to  such  an  extent  that 
they  cannot  be  separated.     This  follows  from  what  has  just  been 
said.     When  evil  cannot  be  separated  from  good  and  good  from 
evil  it  is  impossible  to    be  either  in  heaven  or  in  hell.     Every 
human  being  must  be  in  either  one  or  the  other ;  he  cannot  be 
in  both  ;   for  he  would  then  be  at  one  time  in  heaven,  and  at 
another  time  in  hell ;  and  when  in  heaven  he  might  be  a6ling 
in  accord  with  hell,  and  when  in  hell  he  might  be  a6ling  in  ac- 
cord with  heaven  ;  thus  he  would  destroy  the  life  of  all  about 
him,  heavenly  life  among  the  angels,  and  infernal  life  among  the 
■devils  ;  whereby  the  life  of  all  would  perish.     For  each  one  must 
have  his  own  life ;  no  one  lives  in  another's  life,  still  less  in  an 
opposite  life.     For  this  reason,  in  every  man  after  death,  when 


CONCERNING    THE    DIVINE    PROVIDENCE. — N.   228.  169 

he  becomes  a  spirit  or  a  spiritual  man,  the  Lord  separates  the 
good  from  the  evil  and  the  evil  from  the  good  ;  the  good  from 
the  evil  in  those  who  are  interiorly  in  evil ;  and  the  evil  from 
the  good  in  those  who  are  interiorly  in  good  ;  which  is  accord- 
ing to  His  words  : 

"To  every  one  that  hath  shall  be  given,  that  he  may  have  more  abund- 
antly ;  but  from  him  that  hath  not  shall  be  taken  away  even  that 
he  hath  "  (J/rt//'.  xiii.  12;  xxv.  29;  Mark  iv.  25;  Luke  viii.  18; 
xix.  26). 

[5.]  Fifthly  :  Since  good  aJid  evil  must  be  separated  in  every  hu- 
man being,  and  can7iot  be  separated  in  such  a  one,  he  is  there- 
fore destroyed  in  respeFt  to  everything  truly  human.  Every  one 
has  what  is  truly  human  from  rationality,  in  being  able  to  see 
and  to  know,  if  he  will,  what  is  true  and  what  is  good  ;  also 
in  being  able  from  liberty  to  will,  think,  say,  and  do  it ;  as  has 
been  shown  before.  But  this  liberty  with  its  rationality  has  been 
destroyed  in  those  who  have  mixed  good  and  evil  together  in 
themselves  ;  for  such  from  good  are  unable  to  see  evil  and 
from  evil  to  recognize  good,  since  the  two  make  one ;  conse- 
quently they  no  longer  possess  rationality  in  its  capability  or 
power,  nor  therefore  any  liberty.  For  this  reason  they  are  like 
mere  fantastic  hallucinations,  as  has  been  said  above  ;  and  they 
no  longer  appear  like  men,  but  like  bones  covered  with  some 
skin  ;  and  therefore  when  referred  to  they  are  not  called  "he" 
or  "she,"  but  "it."  Such  is  the  lot  of  those  who  in  this  man- 
ner mix  together  things  holy  and  things  profane.  But  there 
are  other  kinds  of  profanation  that  are  not  like  this,  and  these 
will  be  considered  in  a  following  article. 

228.  A  man  who  is  ignorant  of  holy  things  does  not  thus 
profane  them.  For  he  who  is  ignorant  of  them  cannot  acknow- 
ledge them  and  afterwards  deny  them.  Therefore  those  who 
are  outside  of  the  Christian  world,  and  who  know  nothing 
about  the  Lord,  and  about  redemption  and  salvation  by  Him, 
do  not  profane  this  holiness  when  they  refuse  to  accept  it,  or 
even  when  they  speak  against  it.  Nor  do  the  Jews  profane  it 
because  from  infancy  they  are  unwilling  to  accept  and  acknow- 
ledge it.  It  would  be  otherwise  if  they  should  accept  and  ac- 
knowledge it,  and  afterwards  deny  it;  but  this  rarely  occurs; 
although  many  of  them  outwardly  acknowledge  it-and  inwardly 
deny  it,  and  are  like  hypocrites.  But  those  who  profeme  holy 
things  by  mixing  them  with  things  profane  are  such  as  first 
accept  and  acknowledge  them,  and  afterwards  backslide  and 
denv.  [2.]  This  does  not  refer  to  the  acceptance  and  acknow- 
ledgment of  these  things  in  early  childhood  and  boyhood  ;  this 
every   Christian  does ;    for   the   things   belonging  to   faith    and 


1 70  ANGELIC   WISDOM 

charity  are  not  then  accepted  and  acknowledged  from  any  ra- 
tionality and  liberty,  that  is,  in  the  understanding  from  the  will, 
but  are  accepted  only  by  memory  and  from  confidence  in  the 
teacher ;  and  if  the  life  is  according  to  them  it  is  from  a  blind 
obedience.  But  when  man  comes  into  the  exercise  of  his  ra- 
tionality and  liberty,  which  he  does  gradually  as  he  grows 
into  youth  and  manhood,  if  he  then  acknowledges  truths  and 
lives  according  to  them  and  afterwards  denies  them  he  mixes 
holy  things  with  profane  things,  and  from  being  a  man  he  be- 
comes such  a  monster  as  has  been  described  above.  If,  how- 
ever, from  the  age  of  rationality  and  liberty,  that  is,  of  self- 
control,  and  even  in  early  manhood,  man  is  in  evil,  and  after- 
wards acknowledges  the  truths  of  faith  and  lives  according  to 
them,  provided  he  then  remains  in  them  until  the  end  of  his 
life,  he  does  not  mix  the  two  ;  for  the  Lord  then  separates  the 
evils  of  the  former  life  from  the  goods  of  the  latter  life.  This 
is  done  with  all  who  repent.     But  of  this  more  in  what  follows. 

229.  (iii.)  There  are  viany  kinds  of  profanation  of  zvhat  is 
holy,  but  this  is  the  worst  kind  of  all. — In  the  most  general  sense 
profanation  means  all  impiety  ;  and  therefore  profaners  mean  all 
the  impious,  who  in  heart  deny  God,  the  holiness  of  the  Word, 
and  the  spiritual  things  of  the  church  therefrom,  which  are  es-* 
sentially  holy  things,  and  who  also  speak  impiously  of  these. 
But  of  such  we  are  not  now  treating,  but  of  those  who  profess 
to  believe  in  God,  who  assert  the  holiness  of  the  Word,  and 
who  acknowledge  the  spiritual  things  of  the  church  ;  most  of 
whom,  however,  only  with  the  mouth.  Such  commit  profanation 
for  the  reason  that  what  is  holy  from  the  Word  is  in  them  and 
with  them,  and  this  which  is  in  them  and  which  makes  some 
part  of  their  understanding  and  will  they  profane ;  but  in  the 
impious,  who  deny  the  Divine  and  Divine  things,  there  is  no- 
thing holy  that  can  be  profaned.  Such  are  profaners,  and  yet 
they  are  not  profane. 

230*  The  profanation  of  what  is  holy  is  referred  to  in  the 
second  commandment  of  the  Decalogue,  "Thou  shalt  not  pro- 
fane the  name  of  thy  God."  And  the  words  in  the  Lord's 
Prayer,  "  Hallowed  be  Thy  name,"  mean  that  this  name  must 
not  be  profaned.  Scarcely  any  one  in  the  Christian  world 
knows  what  is  meant  by  "the  name  of  God,"  and  for  the  reason 
that  no  one  knows  that  there  are  no  names  in  the  spiritual  world 
like  those  in  the  natural  world,  but  each  one  there  has  a  name 
that  is  in  harmony  with  the  quality  of  his  love  and  wisdom  ; 
for  as  soon  as  any  one  enters  a  society  or  into  association  with 
others,  he  immediately  has   a  name  that  is   in   accord  with  his 


CONCERXING    THE    DIVIXE    PROVIDEXCE. — X.  23O.  I7I 

charafler.  This  naming  is  effe6le{l  by  spiritual  language,  which 
is  such  that  it  is  capable  of  naming  every  thing  ;  for  each  letter 
in  its  alphabet  signifies  a  single  thing,  and  the  several  letters 
joined  into  a  single  word  and  making  a  person's  name  involve 
the  entire  state  of  the  thing.  This  is  one  of  the  wonders  of  the 
spiritual  world.  [2.1  From  all  this  it  is  clear  that  in  the  Word 
"the  name  of  God"  signifies  God  with  every  thing  that  is  in 
Him  and  that  goes  forth  from  Him.  And  as  the  Word  is  the 
Divine  going  forth,  which  is  the  name  of  God,  and  as  all  the 
Divine  things  that  are  called  the  spiritual  things  of  the  church 
are  from  the  Word,  they,  too,  are  "the  name  of  God."  All  this 
makes  clear  what  is  meant  in  the  second  commandment  of  the 
Decalogue, 

"Thou  shall  not  profane  the  name  of  God  "  {Exod.  xx.  7) ; 

and  in  the  Lord's  Prayer  by 

"Hallowed  be  Thy  name"  {Matt.  vi.  9). 

The  name  of  God  and  of  the  Lord  has  a  like  signification  in 
many  places  in  the  Word  of  both  Testaments, 

(as  in  Matt.  vii.  22  ;  x.  22  ;  xviii.  5,  20  ;  xix.  29  ;  xxi.  9  ;  xxiv.  9,  10; 
yo/nt  i.  12  :  ii.  23 ;  iii.  17,  18  ;  xii.  13,  28  ;  xiv.  14-16  ;  xvi.  23,  24, 
26,  27  ;  xvii.  6;  xx.  31)  ; 

besides  other  places ;  and  very  frequently  in  the  Old  Testament. 
[3.]  He  who  knows  that  this  is  what  is  signified  by  "name" 
can  understand  what  is  signified  by  these  words  of  the  Lord : 

"  He  that  receiveth  a  prophet  in  the  name  of  a  prophet  shall  receive  a 
prophet's  reward  ;  and  he  that  receiveth  a  righteous  man  in  the 
name  of  a  righteous  man  shall  receive  a  ri-^hteous  man's  reward. 
And  whosoever  shall  give  to  drink  unto  one  of  these  little  ones  a 
cup  of  cold  [water]  only  in  the  .lame  of  a  disciple  shall  not. .  lose 
his  reward"  {Matt.  x.  41,  42). 

One  who  thinks  that  "the  name  of  a  prophet,"  "of  a  righteous 
man,"  and  "of  a  disciple,"  means  simply  a  prophet,  a  righteous 
man,  and  a  disciple,  recognizes  no  meaning  here  except  that  of 
the  letter;  nor  does  he  know  what  "the  reward  of  a  prophet" 
is,  or  the  reward  of  "a  righteous  man,"  or  the  "reward"  for  a 
cup  of  cold  water  given  to  a  disciple;  nevertheless  "the  name" 
and  "the  reward  of  a  prophet"  mean  the  state  and  the  hajipi- 
ness  of  those  who  are  in  Divine  truths;  "the  name"  and  "the 
reward  of  a  righteous  man"  mean  the  state  and  the  happiness 
of  those  who  are  in  Divine  goods;  a  "disciple"  means  the 
state  of  those  who  are  in  some  of  the  spiritual  things  of  the 
church;  and  "a  cup  of  cold  water"  means  something  of  truth. 
14.]    That  "  name  "  signifies  the  nature  of  the  state  of  love  and 


172  ANGELIC   WISDOM 

wisdom,  or  of  good  and  truth,  is  made  evident  also  by  tliese 
words  of  the  Lc)rd  : 

"  He  that  enterelh  in  by  the  door  is  the  shepherd  of  the  sheep  ;  to  him 
the  porter  openeth,  and  the  sheep  hear  his  voice  ;  and  he  calleth 
his  own  sheep  by  name  and  leadeth  them  out"  {John  x.  2,  3). 

"  To  call  the  sheep  by  name  "  means  to  teach  and  to  lead  every- 
one who  is  in  the  good  of  charity  according  to  the  state  of  his 
love  and  wisdom.  "  The  door  "  means  the  Lord,  as  is  evident 
from  the  ninth  verse  : 

"I  am  the  door;  through  Me  if  any  one  enter  in  he  shall  be  saved." 

All  this  makes  clear  that  for  any  one  to  be  saved  the  Lord  Him- 
self must  be  approached,  and  that  whoever  goes  to  Him  is  "a 
shepherd  of  the  sheep  ;"  but  whoever  does  not  go  to  Him  is  "a 
thief  and  a  robber,"  as  is  said  in  the  first  verse  of  the  same 
chapter. 

231.  As  profanation  of  what  is  holy  means  profanation  by 
those  who  know  the  truths  of  faith  and  the  goods  of  charity 
from  the  Word,  and  who  in  some  measure  acknowledge  them, 
and  does  not  mean  those  who  are  ignorant  of  these,  nor  those 
who  from  impiety  wholly  reje(5l  them,  so  what  now  follows  is 
said  of  the  first  class,  and  not  of  the  others.  Of  the  profana- 
tion of  such  there  are  several  kinds,  some  lighter  and  some  more 
grievous  ;  but  they  may  be  referred  to  these  seven.  The  first 
kind  of  profanation  is  committed  by  those  who  make  jests  from 
the  Word  and  about  the  Word,  or  from  the  Divine  things  of  the 
church  and  about  them.  This  is  done  by  some  from  a  bad  habit, 
in  taking  names  or  expressions  from  the  Word  and  mixing  them 
with  remarks  that  are  hardly  becoming,  and  sometimes  foul.  This 
cannot  but  be  joined  with  some  contempt  for  the  Word  ;  yet  the 
Word  in  all  things  and  in  every  particular  is  Divine  and  holy  ; 
for  every  expression  therein  conceals  in  its  bosom  something 
Divine,  and  thereby  has  communication  with  heaven.  But  this 
kind  of  orofanation  is  lighter  or  more  grievous  according  to  the 
acknowledgment  of  the  holiness  of  the  Word  and  the  unbe- 
coming character  of  the  talk  into  which  it  is  introduced  by  those 
who  jest  about  it.  [2.]  The  second  kind  of  profanation  is  com- 
mitted by  those  who  understand  and  achiowledge  Divine  truths, 
and  still  live  contrary  to  them.  Those  who  only  understand 
profane  more  lightly,  while  those  who  also  acknowledge  profane 
more  grievously,  for  the  understanding  merely  teaches,  almost 
like  a  preacher,  and  does  not  from  itself  conjoin  itself  with  the 
will ;  but  acknowledgement  conjoins,  for  nothing  can  be  acknow- 
ledged except  by  consent  of  the  will.    Nevertheless,  the  conjunc- 


CONXERXING   THE    DIVINE    PROVIDENCE. — N.   231.  173 

tion  varies,  and  when  one  is  li\-ing  contrary  to  the  truths  that 
are  acknowledged  the  jirofanation  is  measured  by  the  conjunc- 
tion. When,  for  instance,  one  acknowledges  that  revenge  and 
hatred,  adultery  and  fornication,  fraud  and  deceit,  defamation  and 
lying,  are  sins  against  God,  and  yet  is  committing  them,  he  is 
in  this  kind  of  profanation  more  grievously ;  for  the  Lord  says, 

"The  servant  that  knoweth  his  Lord's  will  .  . .  .and  doeth  not  His  will, 
shall  be  beaten  with  many  stripes"  (Zz/-^^  xii.  47). 

And  elsewhere, 

"  If  ye  were  blind  ye  would  have  no  sin  ;  but  now  ye  say,  We  see ; 
therefore  your  sin  remaineth  "  (yt'/;«  ix.  41). 

But  it  is  one  thing  to  acknowledge  appearances  of  truth,  and  an- 
other to  acknowledge  genuine  truths.  Those  who  acknowledge 
genuine  truths  but  do  not  live  according  to  them  appear  in  the 
spiritual  world  without  the  light  and  heat  of  life  in  voice  and 
speech,  as  if  they  were  pure  idlers.  [3.]  The  third  kind  of  pro- 
fanation is  committed  by  those  wlw  adapt  the  sense  of  the  let- 
ter of  the  Word  to  the  covfirmation  of  evil  loves  and  false 
principles.  This  is  because  the  confirmation  of  falsity  is  a  denial 
of  truth,  and  the  confirmation  of  evil  is  a  rejeclion  of  good  ;  and 
the  Word  in  its  bosom  is  nothing  but  Di\ine  truth  and  Divine 
good ;  but  in  the  outmost  sense,  which  is  the  sense  of  the  letter, 
this  is  not  expressed  in  genuine  truths  (except  where  it  teaches 
about  the  Lord  and  the  way  of  salvation  itself),  but  in  truths 
clothed,  which  are  called  appearances  of  truth  ;  and  therefore 
that  sense  may  be  diverted  to  uphold  many  kinds  of  heresies- 
But  he  that  upholds  evil  loves  does  violence  to  Divine  goods  ; 
and  he  that  upholds  false  principles  does  violence  to  Divine 
truths.  This  violence  is  called  falsification  of  truth,  the  other  is 
called  adulteration  of  good.  Both  are  meant  in  the  Word  by 
"bloods."  For  a  spiritual  holiness,  which  is  also  called  the 
spirit  of  truth  going  forth  from  the  Lord,  is  within  each  of  the 
particulars  of  the  sense  of  the  letter  of  the  Word.  This  holiness 
is  injured  when  the  Word  is  falsified  and  adulterated.  Evidently, 
then,  this  is  profanation.  [4.1  A  fourth  kind  of  profanation  is 
committed  by  those  who  say  with  the  lips  pious  and  holy  things, 
and  counterfeit  the  affections  of  love  for  these  in  tone  and  in 
gesture,  and  yet  in  heart  do  not  believe  them  or  love  them. 
Most  of  such  are  hypocrites  and  Pharisees,  from  whom  after 
death  all  truth  and  good  are  taken  away,  and  they  are  then  sent 
into  outer  darkness.  Those  who  have  confirmed  themselves  by 
this  kind  of  profanation  against  the  Divine  and  against  the 
Word,   and    consequently   against   the   spiritual   things    of  the 


174  ANGELIC   WISDOM 

Word,  sit  in  that  darkness  dumb,  powerless  to  speak,  wishing- 
to  babble  pious  and  holy  things  as  they  did  in  the  world,  but 
unable  to  do  so.  For  in  the  spiritual  world  every  one  is  com- 
pelled to  speak  as  he  thinks ;  while  a  hypocrite  wishes  to  speak 
otherwise  than  as  he  thinks ;  from  which  there  exists  an  oppos- 
ition in  the  mouth,  owing  to  which  they  can  only  mutter.  But 
the  hypocrisy  is  lighter  or  more  grievous  in  the  measure  of  the 
confirmations  against  God  and  the  outward  reasonings  in  favor 
of  God.  [5.]  The  fifth  kind  of  profanation  is  committed  by 
those  who  att7-ibide  to  themselves  what  is  Divine.  Such  are 
meant  by  "Lucifer"  in  the  fourteenth  chapter  of  Isaiah, 
"Lucifer"  there  means  Babylon,  as  is  evident  from  the  fourth 
and  twenty-second  verses  of  the  same  chapter,  where,  too,  the  lot 
of  such  is  described.  The  same  are  meant  and  described  also 
in  the  seventeenth  chapter  of  the  Apocalypse  by  "the  harlot  sit- 
ting on  the  scarlet-colored  beast."  Babylon  and  Chaldea  are 
mentioned  in  many  places  in  the  Word,  "Babylon"  meaning  the 
profanation  of  good,  and  "Chaldea"  the  profanation  of  truth; 
both  of  these  in  such  as  attribute  to  themselves  what  is  Divine. 
[6.]  The  sixth  kind  of  profanation  is  committed  by  those  who 
acknowledge  the  Word  and  yet  deny  the  Divinity  of  the  Lord. 
In  the  world  these  are  called  Socinians,  and  some  of  them  Arians. 
The  final  condition  of  all  such  is  that  they  call,  not  upon  the 
Lord,  but  upon  the  Father,  and  continually  pray  to  the  Father  ; 
some,  indeed,  for  the  sake  of  the  Son,  to  be  admitted  into  heaven, 
but  without  effed,  until  at  last  they  lose  all  hope  of  salvation  ; 
and  they  are  then  let  down  into  hell  among  those  who  deny 
God.     Such  are  meant  by  those 

Who  blaspheme  the  Holy  Spirit,  for  whom  there  will  be  no  forgiveness 
in  this  world  nor  in  the  world  to  come  {Matt.  xii.  32). 

This  is  because  God  is  one  in  person  and  in  essence,  in  whom 
is  the  trinity,  and  this  God  is  the  Lord  ;  and  since  the  Lord  is 
heaven,  and  consequently  those  who  are  in  heaven  are  in  the 
Lord,  it  follows  that  those  who  deny  the  Divinity  of  the  Lord 
cannot  be  admitted  into  heaven  and  be  in  the  Lord.  That  the 
Lord  is  heaven,  and  consequently  those  who  are  in  heaven  are 
in  the  Lord,  has  been  shown  above.  [7.]  The  seventh  kind  of 
profanation  is  committed  by  those  who  first  acknowledge  Divine 
trjiths  and  live  according  to  them,  hit  after^vards  recede  and 
deny  them.  This  is  the  worst  kind  of  profanation  ;  for  such  mix 
together  things  holy  and  things  profane,  even  to  the  extent  that 
they  cannot  be  separated  ;  nevertheless  they  miust  be  separated 


CONCERNING   THE    DIVINE   PROVIDENCE. — N.  23I.  175 

tliat  men  may  be  either  in  heaven  or  in  hell ;  and  since  with  such 
this  cannot  be  done,  all  that  is  human,  both  intellectual  and  vol- 
untary, is  rooted  out,  and,  as  has  been  said  before,  they  come  to 
be  no  longer  men.  Nearly  the  same  is  true  of  those  who  in  heart 
acknowledge  the  Divine  things  of  the  Word  and  of  the  church, 
but  immerse  them  wholly  in  what  is  their  own  {proprium),  which 
is  the  love  of  ruling  over  all  things  ;  of  which  much  has  been 
said  already.  For  such,  when  after  death  they  become  spirits, 
are  wholly  unwilling  to  be  led  by  the  Lord,  but  wish  to  be  led 
by  themselves ;  and  when  loose  rein  is  given  to  their  love  they 
wish  to  rule  not  only  over  heaven  but  also  over  the  Lord ;  and 
as  they  cannot  do  this  they  deny  the  Lord  and  become  devils. 
It  must  be  understood  that  the  life's  love  of  every  one,  which 
is  the  ruling  love,  continues  after  death,  and  cannot  be  taken 
away.  [8.1  The  profane  of  this  sort  are  meant  by  the  "luke- 
warm," who  are  thus  described  in  the  Apocalypse  : 

"  I  know  thy  works,  that  thou  art  neither  cold  nor  hot ;  would  thou  wert 
cold  or  hot.  But  because  thou  art  lukewarm,  and  neither  cold  nor 
hot,  I  will  spew  thee  out  of  My  mouth"  (iii.  15,  16). 

This  kind  of  profanation  is  thus  described  by  the  Lord  in 
Matthezv  : 

"When  the  unclean  spirit  goeth  out  of  a  man  he  walketh  through  dry 
places,  seeking  rest  and  finding  it  not.  Then  he  saith,  I  will  re- 
turn to  the  house  whence  I  went  forth.  When  he  cometh  he 
findeth  it  empty  and  swept  and  adorned  for  him.  Then  he  goeth 
away  and  taketh  to  himself  seven  other  spirits  worse  them  himself, 
and  entering  in  they  dwell  there;  and  the  latter  things  of  that 
man  become  worse  than  the  first"  (xii.  43-45). 

Man's  conversion  is  here  described  by  "  the  unclean  spirit's  going 
out  of  him  ;"  and  his  turning  back  to  former  evils  when  goods 
and  truths  have  been  cast  out  is  described  by  "the  return  of 
the  unclean  spirit  with  seven  others  worse  than  himself  into  the 
house  adorned  for  him  ;"  and  the  profanation  of  what  is  holy 
by  a  profane  person  is  described  by  "the  last  things  with  that 
man  becoming  worse  than  the  first."  The  same  is  meant  by 
this  in  yohn : 

Jesus  said  to  the  man  who  had  been  healed  at  the  pool  of  Bethesda, 
"  Sin  no  more,  lest  a  worse  thing  befall  thee  "  (v.  14). 

[9.]  The  Lord's  providing  against  man's  acknowledging  truths 
interiorly  and  afterwards  receding  and  becoming  profane  is 
meant  by  these  words  : 

"He  hath  blinded  their  eyes  and  hardened  their  heart,  lest  they  should 
see  with  their  eyes  and  understand  with  their  heart,  and  turn,  and 
I  should  heal  them"  {John  xii.  40). 


176  ANGELIC    WISDOM 

"Lest  they  should  turn  and  I  should  heal  them"  sig-nifies  lest 
they  should  acknowledge  truths  and  then  recede,  and  thus  be- 
come profane.  For  the  same  reason  the  Lord  spoke  in  parables, 
as  He  Himself  declares  {Matt.  xiii.  13).  The  Jews  being  forbid- 
den to  eat  fat  or  blood  {Lev.  iii.  17  ;  vii.  23,  25),  signified  that 
they  should  not  profane  what  is  holy;  since  "fat"  signified  Di- 
vine good,  and  "blood"  Divine  truth.  That  he  who  is  once 
converted  must  continue  in  good  and  truth  to  the  end  of  his 
life,  the  Lord  teaches  in  Matthezv  : 

Jesus  said,  "  He  that  endureth  to  the  end  shall  be  saved  "  (x.  22  ;  also 
MarkySSx.  13).  ; 

232.  (iv.)  Therefore  the  Lord  admits  man  interiorly  into  the 
trtiths  of  wisdotn  and  at  the  same  time  into  the  goods  of  love  only 
so  far  as  he  ca7i  be  kept  in  them  eveyi  to  the  eyid  of  his  life. — The 
demonstration  of  this  must  proceed  by  distindl  steps,  for  two  re- 
sons  ;  first,  because  it  concerns  human  salvation ;  and  secondly, 
because  a  knowledge  of  the  laws  of  permission  depends  upon  a 
knowledge  of  this  law,  which  will  be  considered  in  the  next  chap- 
ter. It  concerns  human  salvation,  since,  as  has  just  been  said, 
he  that  acknowledges  the  Divine  things  of  the  Word,  and  thus 
of  the  church,  and  afterwards  recedes  from  them,  profanes  holy 
things  most  grievously.  Therefore  to  so  unfold  this  arcanum  of 
the  Divine  providence  that  the  rational  man  may  see  it  in  his 
light,  it  must  be  set  forth  in  the  following  order:  (i.)  Good  and 
evil  cannot  be  in  man's  interiors  together,  neither,  therefore,  the 
falsity  of  evil  and  the  truth  of  good  together.  (2.)  Good  and 
the  truth  of  good  can  be  brought  into  man's  interiors  by  the 
Lord  only  so  far  as  evil  and  the  falsity  of  evil  there  ha\-e  been 
removed.  (3.)  If  good  with  its  truth  were  to  be  brought  in  be- 
fore or  to  a  greater  extent  than  evil  with  its  falsity  is  removed, 
man  would  recede  from  good  and  return  to  his  evil.  (4.)  When 
man  is  in  evil  many  truths  may  be  brought  into  his  understand- 
ing, and  these  may  be  stored  up  in  his  memory,  and  yet  not  be 
profaned.  (5.)  But  the  Lord  by  His  Divine  providence  takes 
especial  care  that  the  will  shall  receive  from  the  understanding 
only  so  fast  as,  and  to  the  extent  that,  man  as  if  of  himself 
removes  evils  in  the  external  man.  (6.)  If  it  should  receive 
faster  or  more,  the  will  would  adulterate  good  and  the  under- 
standing would  falsify  truth  by  mixing  them  with  evils  and  with 
falsities.     (7.)   Therefore  the  Lord  admits   man   interiorly  into 


CONXERNING   THE    DIVINE    PROVIDENCE. — N.  233.  I77 

the  truths  of  wisdom  and  into  the  goods  of  love  only  so  far  as 
he  can  be  kept  in  them  to  the  end  of  his  life. 

233.  Therefore,  to  so  unfold  this  arcanum  of  the  Divine 
providence  that  a  rational  man  may  see  it  in  his  light,  the  points 
that  have  now  been  presented  must  be  explained  one  by  one. 
First :  Good  and  evil  cannot  be  in  viands  interiors  together, 
neither,  therefore.,  the  falsity  of  evil  and  the  truth  of  good  to- 
gether. The  interiors  of  man  mean  the  internal  of  his  thought, 
of  which  he  knows  nothing  until  he  comes  into  the  spiritual 
world  and  its  light,  which  he  does  after  death.  In  the  natural 
world  this  can  be  known  only  from  the  delight  of  his  love  in 
the  external  of  his  thought,  and  from  evils  themselves  while  he 
is  examining  them  in  himself;  for,  as  has  been  shown  above,  the 
internal  of  thought  in  man  is  bound  to  the  external  of  thought 
by  such  a  bond  that  they  cannot  be  separated.  But  of  this  more 
will  be  said.  The  terms  good  and  truth  of  good,  also  evil  and 
falsity  of  evil  are  used  because  good  cannot  exist  apart  from 
its  truth,  nor  evil  apart  from  its  falsity ;  for  they  are  bedfellows 
or  consorts ;  for  the  life  of  good  is  from  its  truth,  and  the  life 
of  truth  is  from  its  good.  The  same  is  true  of  evil  and  its 
falsity.  [2.1  That  evil  with  its  falsity  and  good  with  its  truth 
cannot  be  in  man's  interiors  together  the  rational  man  can  see 
without  explanation ;  for  evil  is  the  opposite  of  good,  and  good 
is  the  opposite  of  evil,  and  two  opposites  cannot  exist  together. 
Moreover,  there  is  inherent  in  all  evil  a  hatred  of  good,  and 
there  is  inherent  in  all  good  a  love  of  protecting  itself  against 
evil  and  of  separating  it  from  itself;  from  which  it  follows  that 
one  cannot  be  together  with  the  other ;  and  if  they  were  to- 
gether there  would  arise  first  a  confli6l  and  combat,  and  then 
destruction  ;    as  the  Lord  also  teaches  in  these  words  : 

"  Every  kingdom  divided  against  itself  is  brought  to  desolation  ;  and 

every  city  or  house  divided  against  itself  standeth  not He 

that  is  not  with  Me  is  against  Me  ;  and  he  that  gathereth  not  with 
Me  scattereth"  {Matt.  xii.  25,  30). 

And  again, 

"  No  one  can  serve  two  masters  at  the  same  time  ;  for  either  he  will 
hate  the  one  and  love  the  other,  or  he  will  hold  to  the  one  and 
despise  the  other  "  {Matt.  vi.  24). 

Two  opposites  cannot  exist  together  in  one  substance  or  form 
without  its  being  torn  asunder  and  destroyed.  If  one  should 
approach  and  come  near  to  the  other  they  would  surely  sepa- 
rate like  two  enemies,  one  keeping  himself  within  his  camp  or 


lyS  ANGELIC    WISDOM 

his  fortifications,  and  the  other  keeping  outside  of  them.  This 
is  true  of  the  evil  and  of  the  good  in  a  hypocrite  ;  he  is  in  both, 
but  the  evil  is  within  and  the  good  is  without,  and  thus  the  two 
are  separated  and  are  not  mixed  together.  From  all  this  it  is 
clear  that  evil  with  its  falsity  and  good  with  its  truth  cannot  ex- 
ist together.  [3.]  Secondly  :  Good  and  the  triith  of  good  can 
be  brought  into  a  man's  interiors  by  the  Lord  only  so  far  as  evil 
and  the  falsity  of  evil  there  have  been  removed.  This  is  a 
necessary  consequence  of  the  foregoing  ;  since,  if  evil  and  good 
cannot  exist  together  good  cannot  be  brought  in  until  evil  has 
been  removed.  The  term  man's  interior's  is  used,  meaning  the 
internal  of  thought,  which  will  now  be  considered.  Either  the 
Lord  or  the  devil  must  be  in  these  interiors.  The  Lord  is  there 
after  reformation,  but  the  devil  is  there  before  it ;  consequently, 
so  far  as  man  suffers  himself  to  be  reformed  the  devil  is  cast 
out;  but  so  far  as  he  does  not  suffer  himself  to  be  reformed  the 
devil  remains.  Who  cannot  see  that  it  is  impossible  for  the 
Lord  to  enter  so  long  as  the  devil  is  there?  And  he  is  there 
so  long  as  man  keeps  the  door  closed,  which  is  where  man  and 
the  Lord  a6f  together.  That  the  Lord  enters  when  that  door 
is  opened  by  man's  instrumentality  He  teaches  in  the  Apoca- 
lypse : 

"  I  stand  at  the  door  and  knock  ;  if  any  one  hear  My  voice  and  open 
the  door,  I  will  come  in  to  him  and  will  sup  with  him  and  he  with 
Me  "  (iii.  20). 

The  door  is  opened  by  man's  removing  evil  by  shunning  and 
turning  away  from  it  as  infernal  and  diabolical  ;  for  whether 
you  say  evil  or  the  devil  it  is  the  same  ;  and  on  the  other  hand, 
whether  you  say  good  or  the  Lord  it  is  the  same ;  for  the  Lord 
is  within  all  good,  and  the  devil  is  within  all  evil.  This  makes 
clear  the  truth  of  the  matter.  [4.]  Thirdly:  If  good  with  its 
tmth  2vere  to  be  brought  in  before  or  to  a  greater  extejit  than 
evil  with  its  falsity  is  removed,  man  zvould  recede  from  good  and 
return  to  his  evil.  And  for  this  reason,  that  evil  would  be  the 
stronger,  and  the  stronger  conquers,  if  not  at  the  time  then 
afterwards.  So  long  as  evil  is  the  stronger,  good  cannot  be 
brought  into  the  inmost  apartments  but  only  into  the  entrance 
hall ;  because  evil  and  good,  as  has  been  said,  cannot  exist  to- 
gether, and  what  is  only  in  the  entrance  hall  is  removed  by  the 
enemy  that  is  in  the  inner  rooms  ;  and  in  consequence  there  is 
a  receding  from  good  and  a  return  to  evil,  which  is  the  worst 
kind  of  profanation.     [5.]    Furthermore,  the  essential  delight  of 


CONCERNING    THE    DIVINE    PROVIDENCE. — N.   2;},T).  179 

man's  life  is  to  love  himself  and  the  world  above  all  things. 
This  delight  cannot  be  removed  instantly,  but  only  gradually ; 
and  so  much  as  there  is  of  this  delight  remaining  in  man  so 
far  evil  prevails  in  him.  And  there  is  no  way  in  which  this 
evil  can  be  remox'ed  except  that  the  love  of  self  become  a  love 
of  uses,  or  the  love  of  rule  come  to  have  uses  as  its  end  and  not 
self;  for  then  uses  constitute  the  head,  and  the  love  of  self  or 
love  of  ruling  constitutes  first  the  body  beneath  the  head,  and 
then  the  feet  on  which  it  walks.  Who  does  not  see  that  good 
must  constitute  the  head,  and  that  when  it  does  the  Lord  is 
there?  Good  and  use  are  one.  Who  does  not  see  that  if  evil 
constitutes  the  head  the  devil  is  there?  And  as  civil  and  moral 
good,  and  spiritual  good  also  in  external  form,  must  be  accepted, 
who  does  not  see  that  this  then  constitutes  the  feet  and  the  soles 
of  the  feet,  to  be  walked  upon?  [6.1  Since,  then,  the  state  of 
man's  life  must  be  reversed,  so  that  what  is  above  shall 
be  below,  and  this  reversal  cannot  be  effedled  instantly,  for 
the  greatest  delight  of  life,  which  is  from  love  of  self  and 
consequent  love  of  dominion,  can  only  gradually  be  weak- 
ened and  turned  into  a  love  of  uses,  therefore  good  can  be 
brought  in  by  the  Lord  no  faster  or  to  a  greater  extent  than 
this  evil  is  removed ;  and  if  it  were  man  would  recede  from 
good  and  return  to  his  evil.  [7.]  Fourthly  :  When  vian  is  in  evil 
many  truths  may  be  broiight  into  his  icnderstandi^ig ,  and  these  may 
be  stored  up  in  the  memory ,  and  yet  not  be  profaned.  This  is  be- 
cause the  understanding  does  not  flow  into  the  will,  but  the  will 
flows  into  the  understanding ;  and  as  the  understanding  does 
not  flow  into  the  will  many  truths  may  be  received  by  it  and 
stored  up  in  the  memory,  and  not  be  mixed  with  the  evil  of  the 
will,  consequently  holy  things  will  not  be  profaned.  Moreover,  it 
is  incumbent  upon  every  one  to  learn  truths  from  the  Word  or 
from  preaching,  to  lay  them  up  in  the  memory  and  to  think 
about  them.  For  from  the  truths  that  are  in  the  memory,  and 
that  come  from  it  into  the  thought  the  understanding  must 
teach  the  will,  that  is,  must  teach  the  man  what  to  do.  There- 
fore this  is  the  chief  means  of  reformation.  When  truths  are  in 
the  understanding  only,  and  from  it  in  the  memory,  they  are  not 
in  the  man,  but  outside  of  him.  [8.1  Man's  memory  may  be 
compared  to  the  ruminating  stomach  of  certain  animals,  into 
which  they  first  receive  their  food  ;  and  so  long  as  it  is  there  it 
is  not  within  but  without  the  body ;  but  when  they  draw  the 
food  out  of  the  stomach  and  eat  it  it  becomes  a  part  of  their 


I  So  ANGELIC    WISDOM 

life,  and  the  body  is  nourished.  Man's  memory  contains  spirit- 
ual not  material  foods,  that  is,  truths,  which  in  themselves  are 
knowledges.  So  far  as  a  man  by  thinking,  or  as  it  were  by 
ruminating,  draws  these  from  the  memory,  his  spiritual  mind  is 
nourished.  The  will's  love  is  what  longs  and  as  it  were  has  an 
appetite  for  these,  and  causes  them  to  be  imbibed  and  to  fur- 
nish nourishment.  If  that  lo\'e  is  evil  it  longs  for  and  as  it 
were  has  an  appetite  for  things  unclean ;  but  if  good  it  longs 
for  and  has  an  appetite  for  things  that  are  clean ;  and  what  is 
not  suitable  it  separates,  dismisses,  and  casts  forth,  which  is 
done  in  various  ways.  [9.]  Fifthly  :  Btit  the  Lord  by  His  Di- 
vine providence  takes  especial  care  that  the  will  shall  receive 
from  the  understanding  only  so  fast  as,  and  to  the  extent  that, 
man  as  if  of  himself  removes  evils  i7i  the  external  man. — For 
what  is  received  by  the  will  comes  into  the  man  and  is  appro- 
priated to  him  and  comes  to  be  of  his  life ;  and  in  the  life  itself, 
which  man  has  from  the  will,  evil  and  good  cannot  be  together, 
if  they  were  he  would  perish  ;  but  the  two  can  be  in  the  under- 
standing, where  they  are  called  falsities  of  evil  and  truths  of 
good,  yet  they  are  not  together ;  if  they  were  man  would  be 
unable  from  good  to  see  evil  or  from  evil  to  know  good ;  but 
they  are  there  distinguished  and  separated,  like  a  house  into 
inner  and  outer  parts.  When  an  evil  man  thinks  and  talks 
about  good  things  he  thinks  and  speaks  exteriorly,  but  interi- 
orly when  he  thinks  and  speaks  about  evil  things ;  therefore 
when  he  says  good  things  his  speech  comes  as  it  were  from  the 
outer  wall  of  the  house.  It  may  be  likened  to  fruit  fair  on  the 
surface,  but  wormy  and  rotten  within ;  or  to  the  shell  of  a 
dragon's  egg.  [10.]  Sixthly:  If  it  should  receive  faster  or  more, 
the  will  would  adulterate  good  and  the  understanding  would 
falsify  truth  by  -mixing  them  with  evils  and  with  falsities  there- 
from. When  the  will  is  in  evil  it  adulterates  good  in  the  un- 
derstanding ;  and  good  adulterated  in  the  understanding  is  evil 
in  the  will,  for  it  proves  that  evil  is  good,  and  that  good  is  evil ; 
evil  does  this  with  all  good  which  is  opposite  to  itself  Evil 
also  falsifies  truth,  for  the  truth  of  good  is  opposite  to  falsity  of 
evil ;  and  this  is  done  by  the  will  in  the  understanding,  and  not 
by  the  understanding  from  itself  In  the  Word  adulterations 
of  good  are  depidled  by  adulteries  and  falsifications  of  truth  by 
whoredoms.  These  adulterations  and  falsifications  are  effedled 
by  reasonings  from  the  natural  man,  which  is  in  evil,  also  by 
])roofs  drawn  from  the  appearances  of  the  sense  of  the  letter  of 


CO^XERNING    THE    DIVINE    TROVIDENCE. — N.   233.  181 

the  Word,     ill.]  The  love  of  sell",  which  i.s  the  head  of  all  evils, 
surpasses  all  other  loves  in  its  ability  to  adulterate  goods  and 
falsify  truths ;    and   it  does  this  by  a  misuse  of  the  rationality 
that  every  man,  both  the  evil  man  and  the  good  man,  has  from 
the  Lord.     By  its  proofs  it  can  even  make  evil  to  appear  wholly 
like  good,  and  falsity  like  truth.     What  can  it  not  do  when  it 
can  prove  by  a  thousand  arguments  that  nature  created  itself, 
and    that  it  then  created  men,  beasts,  and  plants  of  all  kinds ; 
also  that  by  influx  from  its  inner  self  nature  causes  men  to  live, 
to  think  analytically,  and  to  understand  wisely?     Self-love  excels 
in  its  ability  to  prove  whatever  it  will  because  its  outer  surface  is 
a  kind  of  splendor  of  light  variegated  in  different  colors.     This 
splendor  is  the  glory  of  being  wise  that  pertains  to  that  love, 
and   also  thereby  of  being  eminent  and   dominant.     [12.]    But 
when  it  has  established   these  principles  this   love  becomes  so 
blind  as  not  to  see  but  that  man  is  a  beast,  and  that  man  and 
beast   think  in  the  same  way,  and  even   that  if  a   beast  could 
speak  it  would  be  a  man  in  another  form.     If  it  can  be  led  by 
any  persuasion  to  believe  that  something  of  man  lives  after  death, 
it  is  then  so  blind  as  to  believe  that  the  same  is  true  of  the  beast ; 
and  that  this  something  that  lives  after  death  is  only  a  subtle 
exhalation  of  life,  like  a  vapor,   which  still  settles  back  to  its 
corpse  ;  or  that  it  is  something  vital  without  sight,  hearing,  or 
speech,  thus  is  blind,  deaf,  and  dumb,  floating  about  and  think- 
ing ;  besides  other  insanities,  with  which  nature  itself,  which  in 
itself  is  dead,   inspires  the  fancy.     This  the  love  of  self  does, 
which  viewed  in  itself  is  the  love  of  one's  own  (proprium) ;  and 
man's  own  in  respe6l  to  its  affections,  which  are  all  natural,  is 
not  unlike  the  life  of  a  beast ;  while  in  respedl  to  its  perceptions, 
because  they  are  from  these  affecflions,  it  is  not  unlike  a  bird  of 
night.     Consequently  whoever  continually  immerses  his  thoughts 
in  what  is  his  own  cannot  be  raised  out  of  natural  into  spiritual 
light  and  see  anything  of  God,  of  heaven,  and  of  the  eternal 
life.     Because  this  love  is  such,  and  nevertheless  excels  in  its 
ability  to  confirm  whatever  it  pleases,   it  has  a  like  ability  to 
adulterate  the  goods  of  the  Word,  and  to  falsify  its  truths,  while 
from  a  kind  of  necessity  it  is  kept  in  a  confession  of  them.     [13.1 
Seventhly  :    Therefore  the  Lord  admits  man  interiorly  into  the 
truths  of  wisdom  and  into  the  goods  of  love  only  so  far  as  he 
can  be  kept  in  them  to  the  end  of  his  life.     This  the  Lord  does 
that  man  may  not  fall  into  that  most  grievous  kind  of  profana- 
ation  of  what  is  lioly  which  has  been  treated  of  in  this  chapter. 


l82  ANGELIC    WISDOM 

It  is  because  of  this  danger  that  the  Lord  permits  evils  of  \i(e 
and  many  heresies  in  worship.  Of  the  permissions  of  these 
something  will  be  seen  in  the  sedlions  following. 


The  laws  of  permission  are  also  laws  of  the  Divine 

providence. 

234*  There  are  no  laws  of  permission  by  themselves  or 
apart  from  the  laws  of  the  Divine  providence,  but  the  two  are 
the  same ;  when,  therefore,  God  is  said  to  permit  it  is  not  meant 
that  He  wills,  but  that  on  account  of  the  end,  which  is  salvation, 
He  cannot  avert.  Whatever  is  done  for  the  sake  of  the  end, 
which  is  salvation,  is  according  to  the  laws  of  the  Divine  pro- 
vidence. For  the  Divine  providence,  as  has  been  said  before,  is 
constantly  moving  in  a  way  diverse  from  and  contrary  to  man's 
will,  continually  intent  upon  its  end ;  and  in  consequence,  at 
every  instant  of  its  operation  or  at  every  step  of  its  progress, 
where  it  observes  man  to  be  swerving  from  that  end,  it  guides, 
bends,  and  directs  him  according  to  its  laws,  by  leading  him 
away  from  evil  and  leading  him  to  good.  That  this  cannot  be 
done  without  the  permission  of  evil  will  be  seen  in  what  follows. 
Moi'eover,  nothing  can  be  permitted  without  a  reason,  and  the 
reason  can  be  found  only  in  some  law  of  the  Divine  providence, 
which  law  teaches  why  it  is  permitted. 

235.  One  who  does  not  acknowledge  the  Divine  provid- 
ence at  all  does  not  in  his  heart  acknowledge  God,  but  acknow- 
ledges nature  in  place  of  God,  and  human  prudence  in  place 
of  the  Divine  providence.  This  does  not  appear  to  be  true,  be- 
cause man  can  think  in  one  way  or  another,  and  can  talk  in  one 
way  or  another.  From  his  inner  self  he  is  able  to  think  and 
talk  in  one  way,  and  from  his  outer  self  in  another  way.  He 
is  like  a  hinge  that  can  let  the  door  turn  either  way,  one  way 
when  one  is  entering,  and  the  other  when  going  out ;  or  like  a 
sail  by  which  a  vessel  can  be  turned  either  way  in  its  course,  as 
the  master  sets  it.  Those  that  have  confirmed  themselves  in 
favor  of  human  prudence  to  such  an  extent  as  to  deny  the 
Divine  providence,  so  long  as  they  are  in  that  thought  of  theirs, 
give  heed  to  nothing  else,  whatever  they  may  be  seeing,  hearing, 
or  reading ;  nor  are  they  able  to  do  so,  because  they  receive  no- 
thing from  heaven,  but  only  from  themselves.  And  because 
they  draw  conclusions  from  appearances  and  fallacies  only,  and 


CONCERNING   THE    DIVINE    PROVIDENCE. — N.    237.         I  S3 

see  nothing  else,  they  can  swear  that  it  is  so.  Moreover,  if  they 
acknowledge  nature  alone  they  may  be  angry  with  the  defend- 
ers of  Divine  providence  ;  provided  they  are  not  priests,  for  they 
regard  this  as  a  matter  belonging  to  the  teaching  or  funclion  of 
the  priesthood. 

236.  We  will  now  enumerate  some  things  that  belong  to 
permission  and  yet  are  in  accord  with  the  laws  of  Divine  pro- 
vidence, by  which  a  merely  natural  man  confirms  himself  in  fa- 
vor of  nature  against  God,  and  in  favor  of  human  prudence 
against  Divine  providence.  For  example :  When  he  reads  in  the 
Word  that  the  wisest  of  mankind,  Adam  and  his  wife,  suffered 
themselves  to  be  seduced  by  a  serpent,  and  that  God  did  not 
avert  this  by  his  Divine  providence  ;  that  their  first  son  Cain 
killed  his  brother  Abel,  and  that  God  did  not  withhold  him  at 
the  time  by  speaking  with  him,  but  only  after  the  deed,  by 
cursing  him  ;  that  the  Israelitish  nation  worshipped  a  golden 
calf  in  the  desert,  and  acknowledged  it  as  God  who  led  them 
out  of  the  land  of  Egypt,  and  yet  Jehovah  saw  this  from  Mount 
Sinai  near  by  and  did  not  seek  to  prevent  it ;  also  that  David 
numbered  the  people,  and  in  consequence  a  plague  was  sent 
upon  them,  by  which  so  many  thousands  of  men  perished,  and 
that  God,  not  before  but  after  the  deed,  sent  Gad  the  jjrophet 
to  David  and  denounced  punishment ;  that  Solomon  was  per- 
mitted to  establish  idolatrous  worship,  and  many  kings  after  him 
were  permitted  to  profane  the  temple  and  the  holy  things  of  the 
church  ;  and  finally,  that  that  nation  was  permitted  to  crucify  the 
Lord.  In  these  and  many  other  things  in  the  Word  one  who 
acknowledges  nature  and  human  prudence  sees  nothing  but  what 
is  contrary  to  Divine  providence  ;  therefore  he  can  use  these 
things  as  arguments  for  rejecting  it,  if  not  in  his  outer  thought 
■which  is  nearest  to  speech,  still  in  that  inner  thought  which  is  re- 
mote from  it. 

237.  Every  worshipper  of  himself  and  of  nature  confirms 
himself  against  the  Divine  providence  when  he  sees  in  the  world 
so  many  impious  people,  and  so  many  of  their  impieties,  and  at 
the  same  time  the  glorying  of  some  in  these  impieties,  and  yet 
no  punishment  of  such  by  God  on  this  account.  And  he  con- 
firms himself  against  the  Divine  providence  still  further  when 
he  sees  that  plots,  devices,  and  frauds  are  successful  even 
against  the  pious,  just,  and  sincere ;  and  that  injustice  triumphs 
over  justice  in  the  courts  and  in  business.  Especially  does  he 
confirm    himself  in  this  when  he  sees  the   impious   exalted    to 


184  ANGELIC   WISDOM 

honors  and  to  high  offices  in  church  and  state,  also  abounding 
in  wealth,  and  living  in  luxury  and  magnificence ;  while  on  the 
other  hand  he  sees  the  worshippers  of  God  despised  and  poor. 
He  also  confirms  himself  against  Divine  providence  when  he 
refle6ts  that  wars  are  permitted,  and  the  consequent  slaughter 
of  so  many  men,  and  the  plundering  of  so  many  cities,  nations, 
and  families ;  also  that  vi<5i:ories  are  on  the  side  of  prudence, 
and  sometimes  not  on  the  side  of  justice ;  and  that  it  makes  no 
difference  whether  the  commander  is  an  upright  man  or  not ; 
besides  other  things  like  these  ;  all  of  which  are  permissions  ac- 
cording to  the  laws  of  the  Divine  providence. 

238*  The  same  natural  man  confirms  himself  against  Di- 
vine providence  when  he  considers  the  religious  conditions  of 
various  peoples ;  as  that  there  are  some  who  are  totally  ig- 
norant of  God ;  some  who  worship  the  sun  and  moon ;  some 
also  who  worship  monstrous  idols,  graven  images,  and  even 
dead  men ;  still  further  when  he  sees  the  Mohammedan  religion 
accepted  by  so  many  empires  and  kingdoms,  and  the  Christian 
religion  only  in  Europe,  the  smallest  division  of  the  habitable 
globe,  and  there  it  is  divided ;  and  that  there  are  some  in  it 
who  claim  for  themselves  a  Divine  power,  and  wish  to  be  wor- 
shipped as  gods,  and  invoke  the  dead ;  also  that  there  are  some 
who  place  salvation  in  certain  phrases  which  they  must  think 
and  talk  about,  making  no  account  of  the  good  works  they 
must  do ;  also  that  there  are  few  who  live  their  religion ;  be- 
sides the  heresies,  of  which  there  have  been  many,  some  of 
which  exist  at  this  day,  as  those  of  the  Quakers,  the  Moravians^ 
the  Anabaptists,  and  others  ;  also  that  Judaism  still  continues. 
From  these  things  he  who  denies  Divine  providence  concludes 
that  religion  in  itself  is  nothing,  but  is  necessary  because  it 
serves  as  a  restraint. 

239*  To  these  arguments  others  can  be  added  at  this  day  by 
which  those  who  think  interiorly  in  favor  of  nature  and  human 
prudence  alone  may  still  further  confirm  themselves ;  as  that  the 
whole  Christian  world  has  acknowledged  three  Gods,  not  know- 
ing that  God  is  one  in  person  and-  in  essence,  and  that  the 
Lord  is  the  one  God ;  also  that  it  has  not  hitherto  been  known 
that  in  every  particular  of  the  Word  there  is  a  spiritual  sense, 
and  that  its  holiness  is  from  this ;  also  that  it  has  not  been 
known  that  to  shun  evils  as  sins  is  the  Christian  religion  itself; 
and  that  it  has  not  been  known  that  man  lives  a  man  after 
death.  For  men  can  say  to  themselves  and  to  one  another, 
Why  does  the  Divine  providence,  if  there  is  any,  now  first  re- 
veal such  things? 


CONCERNING    THE    DIVINE    PROVIDENCE. — N.   24I.         185 

240*  All  the  things  that  have  been  mentioned  in  se6lions 
236,  237,  238,  and  239,  have  been  presented  to  the  end  that  it 
may  be  seen  that  each  and  all  things  that  take  place  in  the 
world,  both  with  the  evil  and  with  the  good,  belong  to  the  Di- 
vine providence ;  consequently  that  the  Divine  providence  is 
in  the  smallest  particulars  of  man's  thoughts  and  actions,  and 
therefore  is  universal.  But  as  this  cannot  be  seen  from  the 
things  presented  unless  each  one  is  explained  by  itself  they 
shall  be  briefly  explained  in  the  order  in  which  they  were  pre- 
sented, beginning  with  section  236. 

241.  (i.)  The  wisest  of  mankind,  Adam  and  his  wife,  suf- 
fered themselves  to  be  seduced  by  a  serpent,  and  God  did  not  avert 
this  by  His  Divine  providence. — This  is  so,  inasmuch  as  by 
Adam  and  his  wife  the  first  men  that  were  created  on  this  earth 
are  not  meant,  but  the  men  of  the  Most  Ancient  Church ;  and 
their  new  creation  or  their  regeneration  is  thus  described.  Their 
new  creation  itself,  that  is,  their  regeneration,  is  described  in  the 
first  chapter  of  Genesis  by  the  creation  of  heaven  and  earth  ; 
their  wisdom  and  intelligence  by  the  garden  of  Eden  ;  and  the 
end  of  that  church  by  their  eating  from  the  tree  of  knowledge. 
For  the  Word  in  its  bosom  is  spiritual,  containing  arcana  of 
Divine  wisdom ;  and  that  it  may  contain  these  it  is  written 
throughout  wholly  by  correspondences  and  representatives. 
This  makes  clear  that  the  men  of  that  church,  who  were  in  the 
beginning  the  wisest  of  men,  but  in  the  end,  from  the  conceit  of 
their  own  intelligence,  became  the  worst,  were  not  seduced  by 
any  serpent,  but  by  love  of  self ;  and  it  is  this  that  is  meant  by 
"the  serpent's  head"  that  the  Seed  of  the  woman,  that  is,  the 
Lord,  should  bruise.  [2.]  Who  is  not  able  to  see  from  reason 
that  other  things  are  meant  than  those  that  are  there  related 
historically  in  the  letter?  For  who  can  comprehend  how  the 
world  could  have  been  created  in  the  way  there  described? 
Therefore  the  learned  try  to  explain  the  contents  of  that  first 
chapter,  and  at  length  confess  that  they  do  not  understand  it. 
And  the  same  is  true  of  what  follows,  that  two  trees,  a  tree  of 
of  life  and  a  tree  of  knowledge,  were  placed  in  the  garden  or 
paradise,  the  latter  as  a  cause  of  stumbling ;  also,  that  from  the 
mere  eating  of  this  tree  they  so  far  transgressed  that  not  only 
they  but  the  whole  human  race,  their  posterity,  became  subje(5l 
to  damnation  ;  furthermore,  that  they  could  have  been  seduced 
by  a  serpent ;  besides  other  things  there  stated  ;  as  that  the  wife 
was  created   from  the  rib  of  the   husband  ;    that   after  their  fall 


186  ANGELIC    WISDOM 

they  acknowledged  their  nakedness  and  covered  it  with  fig- 
leaves,  and  that  coats  of  skin  were  given  them  for  bodily  cov- 
erings ;  and  that  cherubim  were  placed  with  a  flaming  sword  to 
guard  the  way  to  the  tree  of  life.  [3.]  All  these  things  are  re- 
presentatives, depidting  the  establishment  of  the  Most  Ancient 
Church,  its  condition,  its  change,  and  finally  its  destru6lion. 
The  arcana  involved  in  all  these  things,  which  are  contained  in 
the  spiritual  sense  that  is  in  every  particular  of  the  story,  may 
be  found  explained  in  the  Arcana  Caelestia  on  Genesis  and 
Exodus,  published  at  London ;  and  it  can  there  be  seen  that 
"the  tree  of  life"  means  the  Lord  in  respe6l  to  His  Divine  pro- 
vidence; and  "the  tree  of  knowledge"  means  man  in  respe<5l 
to  his  own  prudence. 

242*  (ii.)  Their  first  son  Cain  killed  his  brother  Abel,  and 
God  did  not  zvithhold  him  at  the  time  by  speaking  with  him,  but 
only  after  the  deed,  by  cursing  him. — As  Adam  and  his  wife,  as 
has  been  said  above,  mean  the  Most  Ancient  Church,  so  Cain 
and  Abel,  their  first  sons,  mean  the  two  essentials  of  the  church, 
which  are  love  and  wisdom,  or  charity  and  faith,  "Abel  "  meaning 
love  and  charity,  and  "Cain"  wisdom  and  faith  ;  stridly,  wisdom 
separated  from  love,  or  faith  separated  from  charity  ;  and  wis- 
dom as  well  as  faith  when  so  separated  is  such  that  it  not  only 
rejects  love  and  charity,  but  even  annihilates  them ;  and  thus  it 
kills  its  brother.  That  faith  separate  from  charity  does  this  is 
well  known  in  the  Christian  world,  as  may  be  seen  in  the  Doc- 
trine of  the  New  yerusalem  co7icer7iing  Faith.  [2.]  The  curs- 
ing of  Cain  involves  the  spiritual  state  into  which  those  come 
after  death  who  separate  faith  from  charity  or  wisdom  from 
love.  And  yet,  that  wisdom  or  faith  might  not  perish  in  con- 
sequence, a  mark  was  put  upon  Cain  to  prevent  his  being 
slain  ;  for  love  cannot  exist  apart  from  wisdom,  or  charity  apart 
from  faith.  These  things  have  nearly  the  same  representation 
as  the  eating  from  the  tree  of  knowledge  ;  and  this  is  why  it 
properly  follows  the  description  of  Adam  and  his  wife.  More- 
over, those  who  are  in  faith  separated  from  charity  are  in  their 
own  intelligence ;  while  those  who  are  in  charity  and  in  faith 
therefrom  are  in  intelligence  from  the  Lord,  thus  in  the  Divine 
providence. 

243*  (iii.)  The  Israelitish  nation  worshipped  a  golden  calf 
in  the  wilderness  and  acknowledged  it  as  God  who  led  them  out 
of  the  layid  of  Egypt ;  and  yet  fehovah  saw  this  from  Mount 
Sinai  near  by,  and  did  not  seek  to  preve^it  it.   This  took  place  in 


CONCERNING    THE    DIVINE    PROVIDENCE. — N.   245.  187 

the  desert  of  Sinai  near  the  mountain.  Jehovah's  not  withholding 
them  tVom  that  abominable  worship  is  in  accordance  with  all  the 
laws  of  the  Divine  providence  heretofore  set  forth,  as  well  as 
with  tliose  that  follow.  This  evil  was  permitted  them  lest  they 
should  all  perish.  For  the  sons  of  Israel  were  led  out  of  Egypt 
that  they  might  represent  the  Lord's  church  ;  and  this  they  could 
not  represent  unless  Egyptian  idolatry  had  first  been  rooted  out 
of  their  hearts ;  and  this  could  not  have  been  done  without  its 
having  been  left  for  them  to  a6l  in  accord  with  what  was  in 
their  hearts,  that  this  might  thereby  be  removed  by  means  of 
severe  punishment.  What  is  further  signified  by  that  worship, 
and  by  the  threat  that  they  should  be  wholly  rejefled  and  that  a 
new  nation  should  be  raised  up  by  Moses,  may  be  seen  in  the 
Arcana  Caclestia  on  the  thirty-second  chapter  of  Exodus,  where 
these  things  are  treated  of. 

244..  (iv.)  David  numbered  the  people,  and  in  consequence 
a  plague  was  sent  tipon  them,  by  which  so  many  thousayids  of 
meyi  perished ;  and  God,  not  before  but  after  the  deed,  sent  Gad 
the  prophet  to  David,  and  denounced  punishment  tipon  him. — 
Whoever  confirms  himself  against  the  Di\ine  providence  may 
have  various  thoughts  and  refle6lions  aI)out  this  also,  especially 
why  David  was  not  admonished  in  advance,  and  why  the  peo- 
ple were  so  severely  punished  for  the  king's  transgression.  His 
not  having  been  admonislied  in  advance  is  in  accordance  with 
the  laws  of  Divine  providence  already  set  forth,  especially  the 
two  explained  from  n.  129  to  153,  and  from  n.  154  to  174.  This 
severe  punishment  of  the  people  on  account  of  the  king's  trans- 
gression, and  the  smiting  of  sev^enty  thousand  with  the  plague, 
was  not  for  the  king's  sake  but  for  the  people's  sake.  For  it  is 
said, 

"  The  anger  of  Jehovah  was  kindled  against  Israel  ;  therefore  He  moved 
David  against  them,  saying,  Go,  number  Israel  and  Judah"  (2  Sam. 
xxiv.  i). 

245.  (v.)  Solomon  was  permitted  to  establish  idolatrojis 
worship. — This  was  done  that  he  might  represent  the  Lord's 
kingdom  or  the  church,  with  all  the  varieties  of  religion  in  the 
whole  world  ;  for  the  church  instituted  with  the  nation  of  Israel 
and  Judah  was  a  representative  church  ;  therefore  all  the  judg- 
ments and  statutes  of  that  church  represented  the  spiritual  things 
of  the  church,  which  are  its  internals  ;  that  people  itself  repre- 
senting  the    church,  the    king    representing    the    Lord,    Da\i(l 


I88  ANGELIC    WISDOM 

representing  the  Lord  who  was  to  come  into  the  world,  and 
Solomon  the  Lord  after  His  coming.  And  because  the  Lord 
after  the  glorification  of  His  Human  had  power  over  heaven  and 
earth  (as  He  says  Matt,  xxviii.  i8),  so  Solomon  His  represent- 
ative appeared  in  glory  and  magnificence,  and  possessed  wisdom 
above  all  the  kings  of  the  earth,  and  also  built  the  temple.  Fur- 
thermore, Solomon  permitted  and  set  up,  the  worship  of  many 
nations,  by  which  the  various  religions  in  the  world  were  repre- 
sented. His  wives,  seven  hundred  in  number,  and  his  concu- 
bines, who  numbered  three  hundred  (i  Kijigs  xi.  3),  had  a  like 
signification,  for  a  "wife"  in  the  Word  signifies  the  church,  and 
a  "concubine"  a  religion.  This  makes  clear  why  it  was  granted 
to  Solomon  to  build  the  temple,  which  signified  both  the  Lord's 
Divine  Human  {yohi  ii.  19,  21)  and  the  church;  and  why  he 
was  permitted  to  establish  idolatrous  worship,  and  to  marry  so 
many  wives.  That  by  "David,"  in  many  places  in  the  Word> 
the  Lord  who  was  to  come  into  the  world  is  meant,  can  be  seen 
in  the  DoSlrine  of  the  New  yerusaleni  concerning  the  Lord  (n. 

43.  44)- 

246.  (vi.)  Ma7iy  kings  after  Solomon  were  permitted  to 
profane  the  temple  and  the  holy  things  of  the  church. — This  was 
because  the  people  represented  the  church,  and  their  king  was 
their  head  ;  and  as  the  nation  of  Israel  and  Judah  was  such  that 
they  could  no  longer  represent  the  church,  for  they  were  idola- 
ters at  heart,  they  gradually  fell  away  from  representative  wor- 
ship by  perverting  all  things  of  the  church,  till  at  last  it  was 
devastated.  This  was  represented  by  the  profanations  of  the 
temple  by  the  kings,  and  by  their  idolatries  ;  and  the  essential 
devastation  of  the  church  was  represented  by  the  destrudion  of 
the  temple  itself,  and  by  the  carrying  away  of  the  people  of 
Lsrael,  and  by  the  captivity  of  the  people  of  Judah  in  Babylonia. 
Such  was  the  cause  ;  and  whatever  is  done  from  any  cause  is 
done  from  the  Divine  providence  according  to  some  law  of  it. 

247.  (vii.)  That  nation  was  permitted  to  crucify  the  Lord. — 
This  was  because  the  church  with  that  nation  had  been  wholly 
devastated,  and  had  become  such  that  not  only  they  did  not 
know  and  acknowledge  the  Lord,  but  they  even  hated  Him ; 
and  yet  all  things  that  they  did  to  Him  were  done  in  accordance 
with  the  laws  of  His  Divine  providence.  That  the  passion  of 
the  cross  was  the  last  temptation  or  the  last  combat,  by  which 
the  Lord  fully  conquered  the  hells  and  fully  glorified  His  Hu- 
man may  be  seen  in  the  Doflri?ie  of  the  New  ferusalem  con- 


CON'CERXIXG    THE    DIVINE    PROVIDEN'CE. — X.  249.  1S9 

ceming  the  Lord  (n.  12-14) !  '^■'^^  i'^  the  Doclrine  of  the  New 
yerusalcm  concerning  Faith  (n.  34,  35). 

248*  This  is  an  explanation  of  the  things  enumerated  above 
(in  n.  236),  which  are  some  of  the  things  from  the  Word  by 
which  a  natural  man  can  confirm  himself  by  his  reasonings 
against  the  Divine  prov^idence.  For  whatever  such  a  man  sees, 
hears,  or  reads,  as  has  been  said,  he  can  employ  as  an  argument 
against  the  Divine  providence.  There  are  few,  however,  who 
confirm  themselves  against  the  Divine  providence  from  such 
things  as  are  in  the  Word  ;  but  many  do  so  from  things  that 
take  place  before  their  eyes,  such  as  are  mentioned  in  n.  237, 
which  will  now  likewise  be  explained. 

24.9.  (i.)  Every  worshipper  of  himself  and  of  nature  con- 
firnis  himself  against  the  Divine  providence  when  he  sees  in  the 
world  so  many  impious  people,  and  so  many  of  their  impieties, 
and  at  the  same  time  the  glorying  of  some  in  these  impieties,  and 
yet  no  punishment  of  such  by  God. — All  impieties  and  the  glory- 
ing in  them  are  permissions,  the  causes  of  which  are  laws  of  the 
Divine  providence.  Every  man  can  freely,  yea,  most  freely, 
think  as  he  wishes,  as  well  against  God  as  for  God ;  and  he  that 
thinks  against  God  is  rarely  punished  in  the  natural  world,  be- 
cause there  he  is  always  in  a  state  to  be  reformed ;  but  he  is 
punished  after  death  in  the  spiritual  world,  for  he  can  then  no 
longer  be  reformed.  [2.]  That  the  laws  of  Divine  providence 
are  the  causes  of  permissions  is  clear  from  its  laws  that  have 
been  set  forth  abo\'e,  when  they  are  recalled  and  examined ; 
which  are  these :  Man  should  a6l  from  freedom  in  accordance 
with  reason  (see  above,  n.  71-99);  Man  should  not  be  com- 
pelled by  external  means  to  think  and  will,  and  thus  to  believe 
and  love,  the  things  of  religion,  but  should  guide  himself  and 
sometimes  compel  himself  (seen.  129-153);  Man's  own  pru- 
dence is  nothing,  it  merely  appears  to  be  something,  and  ought 
to  appear  as  if  it  were ;  but  the  Divine  providence,  because  of  its 
minute  particulars,  is  universal  (n.  191-213);  The  Divine  pro- 
vidence looks  to  eternal  things,  and  to  temporal  things  only  so 
far  as  they  make  one  with  eternal  things  (n.  214-220) ;  Man 
is  admitted  interiorly  into  truths  of  faith  and  into  goods  of  char- 
ity only  so  far  as  he  can  be  kept  in  them  until  the  end  of  his 
life  (n.  221-233).  t^S.l  That  the  causes  of  permissions  are  laws 
of  the  Divine  providence  will  also  be  made  clear  from  what  is 
to  follow,  as  from  this :  Evils  are  permitted  for  the  sake  of 
the  end,  which  is  salvation.      Also  from  this :  The  Divine  pro- 


I  go  ANGELIC    WISDOM 

vidence  is  unceasing,  both  with  the  evil  and  with  the  good 
And  finally  from  this :  The  Lord  cannot  a6l  contrary  to  the. 
laws  of  His  Divine  providence,  for  to  a6l  contrary  to  them  would 
be  a(5ling  contrary  to  His  Divine  love  and  to  His  Divine  wis- 
dom, thus  contrary  to  Himself  When  these  laws  are  consid- 
ered together  they  make  clear  the  reasons  why  impieties  are 
permitted  by  the  Lord,  and  are  not  punished  so  long  as  they 
are  in  the  thought,  and  rarely  even  while  they  are  in  the  pur- 
pose and  thus  in  the  will,  but  not  in  the  a.&..  And  yet  its  own 
punishment  follows  every  evil ;  it  is  as  if  its  punishment  were 
inscribed  upon  the  evil,  and  this  punishment  the  wicked  man 
endures  after  death.  [4.]  By  what  has  now  been  set  forth  that 
which  was  stated  above  (in  n.  237)  is  also  explained,  namely,  T/ze 
worshipper  of  himself  and  of  nature  confirms  himself  against 
the  Divine  providence  still  further  when  he  sees  that  plots,  de- 
vices, and fratids  are  successful  even  against  the  pio2is, Just,  and 
sincere  ;  and  that  injustice  triumphs  over  justice  iii  the  courts  and 
in  business.  All  the  laws  of  Divine  providence  are  necessities ; 
and  as  they  are  the  causes  of  the  permission  of  these  things  it 
is  clear  that  if  man  is  to  live  as  a  man,  to  be  reformed  and 
to  be  saved,  these  things  can  be  taken  away  from  him  by  the 
Lord  only  by  means, — by  the  Word,  and  especially  by  the  com- 
mandments of  the  decalogue, — with  those  who  acknowledge  all 
kinds  of  murder,  adultery,  theft,  and  false  witness  as  sins ;  but 
with  those  who  do  not  acknowledge  such  things  to  be  sins,  by 
means  of  the  civil  laws  and  the  fear  of  their  punishments,  also  by 
means  of  moral  laws,  and  the  fear  of  the  loss  of  reputation,  and 
thereby  of  honor  and  wealth.  By  these  means  the  Lord  leads 
the  evil,  but  only  away  from  doing  these  things,  not  from  think- 
ing and  willing  them ;  while  by  the  former  means  He  leads  the 
good,  not  only  away  from  doing  these  things,  but  also  from 
thinking  and  willing  them. 

230*  (ii.)  The  worshipper  of  himself  and  of  nature  con- 
firms Jmnself  against  the  Divine  providence  when  he  sees  the 
impious  exalted  to  honors  and  to  high  offices  in  church  and  state, 
also  abounding  in  wealth  and  living  in  luxury  and  magnificence, 
while  he  sees  the  worshippers  of  God  despised  and  poor. — The 
worshipper  of  himself  and  of  nature  believes  dignities  and  wealth 
to  be  the  highest  and  the  only  happiness  that  can  be  granted, 
thus  happiness  itself;  and  if  he  has  any  thought  of  God  from 
a  sense  of  worship  instilled  in  infancy  he  calls  them  Divine 
blessings ;   and   so   long   as  he   is  not   puffed   up   by  them  he 


CONCERNING    THE    DIVINE    PROVIDENCE. — N.  25O.  I9I 

thinks  that  there  is  a  God,  and  even  worships  God.  But  there 
Has  hidden  in  the  worship  what  he  is  himself  then  ignorant  of, 
an  aspiration  to  be  raised  up  by  God  to  still  higher  dignities, 
and  to  still  greater  wealth  ;  and  when  he  reaches  these  his  wor- 
ship tends  more  and  more  to  outward  things,  until  it  so  falls 
away  that  at  length  he  despises  and  denies  God ;  and  he  does 
the  same  if  he  is  cast  down  from  the  dignity  and  opulence 
on  which  he  has  set  his  heart.  What,  then,  are  dignities  and 
w^ealth  to  the  wicked  but  stumbling  blocks?  [2.]  But  to  the 
good  they  are  not  so,  because  they  do  not  set  their  hearts  on 
them,  but  on  the  uses  or  the  goods  in  the  performance  of  which 
dignities  and  wealth  are  of  ser\'ice  as  means.  Therefore  only 
he  that  is  a  worshipper  of  himself  and  nature  can  confirm  him- 
self against  Divine  providence  because  of  the  advancement  of 
the  impious  to  honors  and  wealth  and  to  high  offices  in  church 
and  state.  Moreover,  what  is  dignity  greater  or  less?  And 
what  is  opulence  greater  or  less?  In  itself  is  it  anything  but 
an  imaginary  something?  Is  one  person  more  fortunate  or 
happier  than  another?  Does  a  great  man,  or  even  a  king  or 
emperor,  after  a  single  year,  regard  the  dignity  as  anything 
more  than  something  common,  which  no  longer  exalts  his  heart 
with  joy,  but  may  even  become  worthless  to  him?  Are  such 
by  virtue  of  their  dignities  in  any  greater  degree  of  happiness 
than  those  who  are  in  less  dignity,  or  even  in  the  least,  like 
farmers  and  even  their  servants?  These,  when  all  goes  well 
with  them,  and  they  are  content  with  their  lot,  may  have  a 
greater  measure  of  happiness.  What  is  more  restless  at  heart, 
more  frequently  provoked,  more  violently  enraged,  than  self- 
love  ;  and  this  as  often  as  it  is  not  honored  according  to  the 
pride  of  its  heart,  and  as  often  as  anything  does  not  succeed  ac- 
cording to  its  wish  and  whim?  What,  then,  is  dignity,  if  it  does 
not  pertain  to  some  matter  or  use,  but  an  idea  ?  And  can  there 
be  such  an  idea  in  any  thought  except  thought  about  self  and 
the  world,  which  essentially  in  itself  is  that  the  world  is  every- 
thing and  the  eternal  nothing.  [3.1  Something  shall  now  be 
said  about  the  Divine  providence,  why  it  permits  the  impious  in 
heart  to  be  raised  to  dignities  and  enriched  with  possessions. 
The  impious  or  wicked  can  perform  uses  equally  with  the  pious 
or  good,  and  even  with  greater  zeal,  for  they  have  regard  to 
themselves  in  the  uses,  and  to  the  honors  as  the  uses  ;  there- 
fore to  whatever  height  the  love  of  self  climbs  the  lust  of  per- 
forming uses  for  the  sake  of  its  own  glory  burns  in  it.  With 
the  pious  or  good   there  is  no  such  fire,  unless  unconsciously 


192  ANGELIC   WISDOM 

kindled  by  some  feeling  of  honor.  Thus  the  Lord  governs  the 
impious  in  heart  who  are  in  places  of  dignity,  by  the  glory  of 
their  name,  and  incites  them  to  the  performance  of  uses  to  the 
community  or  country,  to  the  society  or  city  in  which  they 
dwell,  and  to  their  fellow-citizen  or  neighbor  with  whom  they  are 
associated.  This  is  the  Lord's  government,  which  is  called  the 
Divine  providence  with  such  ;  for  the  Lord's  kingdom  is  a  king- 
dom of  uses ;  and  where  there  are  but  few  who  perform  uses 
for  the  sake  of  uses  He  causes  the  worshippers  of  self  to  be 
raised  to  high  offices,  in  which  each  one  is  incited  to  do  good 
by  means  of  his  own  love.  [4.]  Suppose  an  infernal  kingdom 
in  the  world  (although  there  is  none  such)  where  none  but  the 
loves  of  self  rule  (and  the  love  of  self  is  itself  the  devil),  would 
not  every  one  perform  uses  from  the  fire  of  self-love  and  for  the 
splendor  of  his  own  glory,  to  a  greater  extent  than  in  any  other 
kingdom?  There  the  public  good  would  be  in  every  mouth, 
but  his  own  good  in  every  heart.  And  as  each  one  would  look 
to  his  own  chief  for  his  advancement  (for  each  one  would  aspire 
to  become  greatest),  could  he  see  that  there  is  a  God?  A 
smoke  like  that  of  a  conflagration  would  surround  him,  through 
which  no  spiritual  truth  in  its  own  light  could  pass.  I  have  seen 
that  smoke  about  the  hells  of  such.  Light  your  lamp  and 
search,  and  see  how  many  there  are  in  the  kingdoms  of  the 
present  day  who  aspire  to  dignities  and  who  are  not  loves  of 
self  and  the  world.  Will  you  find  fifty  in  a  thousand  who  are 
loves  of  God,  and  among  these  some,  perhaps,  who  aspire  to 
dignities?  Since,  then,  there  are  so  few  who  are  loves  of  God, 
and  so  many  who  are  loves  of  self  and  the  world,  and  since  the 
latter  loves  from  their  fire  perform  uses  more  than  the  loves  of 
God  from  theirs,  how  can  anyone  confirm  himself  [against  the 
Divine  providence]  because  the  evil  are  in  eminence  and  opu- 
lence more  than  the  good?  [5.]  This  is  shown  in  these  words 
of  the  Lord  : 

"The  Lord  commended  the  unjust  steward  because  he  had  done  wisely  ; 
for  the  sons  of  this  age  are  for  their  own  generation  wiser  than  the 
sons  of  light.  And  I  say  unto  you,  Make  to  yourselves  friends 
out  of  the  mammon  of  unrighteousness,  that  when  ye  fail  they 
may  receive  you  into  the  eternal  tabernacles  "  [Luke  xvi.  8,  9). 

The  meaning  of  this  in  the  natural  sense  is  clear  ;  but  in  the 
spiritual  sense  "the  mammon  of  unrighteousness"  means  the 
knowledges  of  truth  and  good  possessed  by  the  evil,  which  they 
employ  solely  in  acquiring  for  themselves  dignities  and  wealth  ; 
out  of  these  knowledges  the  good,  or  "the  sons  of  light,"  must 


CONCERNING    THE    DIVINE    PROVIDENCE. — N.   251.  I93 

make  to  themselves  friends,  that  they  may  receive  them  into  the 
eternal  tabernacles.  That  many  are  loves  of  self  and  the  world, 
and  that  few  are  loves  of  God,  the  Lord  teaches  in  these  words : 

"Wide  is  the  gate  and  broad  is  the  way  that  leadeth  to  destrucflion,  and 
many  be  they  that  enter  in  thereby  ;  but  narrow  and  straitened  is 
the  way  that  leadeth  unto  life,  and  few  be  they  that  find  it"  (Matt. 
vii.  13,  14). 

That  dignities  and  wealth  are  either  curses  or  blessings,  and  with 
whom  they  are  the  one  or  the  other,  may  be  seen  above  (n.  217). 
251*  (iii.)  The  worshipper  of  himself  and  of  nature  con- 
firms himself  affainst  Divine  providence  when  he  reflecls  that 
wars  are  permitted,  and  the  consequent  slaughter  of  so  many 
viCHy  and  the  plundering  of  their  wealth. — It  is  not  from  the 
Divine  providence  that  wars  exist,  for  they  are  connected  with 
murders,  plunderings,  violence,  cruelties,  and  other  terrible  evils, 
which  are  direclly  opposed  to  Christian  charity ;  and  yet  they 
must  needs  be  permitted,  because,  since  the  time  of  the  most 
ancient  people,  meant  by  Adam  and  his  wife  (of  whom  above,  n. 
241),  the  life's  love  of  man  has  become  such  that  it  wills  to  rule 
over  others,  and  finally  over  all ;  also  to  possess  the  wealth  of 
the  world,  and  finally  all  wealth.  These  two  loves  cannot  be 
kept  bound,  for  it  is  according  to  the  Divine  providence  that 
every  one  be  allowed  to  acl  from  freedom  in  accordance  with 
reason  (see  above,  n.  71-99)  ;  furthermore,  without  permissions 
man  cannot  be  led  from  evil  by  the  Lord,  and  thus  be  reformed 
and  saved.  For  unless  evils  were  permitted  to  break  out  man 
would  not  see  them,  and  therefore  would  not  acknowledge  them, 
and  thus  could  not  be  led  to  resist  them.  For  this  reason  evils 
cannot  be  pre\-ented  by  any  pro\'idence ;  for  if  they  were  they 
would  remain  shut  in,  and  like  the  diseases  called  cancer  and  gan- 
grene would  spread  and  consume  all  that  is  vital  in  man.  [2.1 
For  man  from  birth  is  like  a  little  hell,  between  which  and 
heaven  there  is  unceasing  discordance.  No  man  can  be  with- 
drawn from  his  hell  bv  the  Lord  unless  he  sees  that  he  is  in 
hell  and  wishes  to  be  led  out ;  and  this  cannot  be  done^without 
permissions,  the  causes  of  which  are  laws  of  the  Divine  provid- 
ence. For  this  reason  there  are  wars,  lesser  and  greater,  the 
lesser  between  the  possessors  of  estates  and  their  neighbors,  and 
the  greater  between  the  rulers  of  kingdoms  and  their  neighbors 
Between  the  lesser  and  greater  there  is  no  difference,  except 
that  the  lesser  are  kept  within  bounds  by  the  laws  of  the  na- 
tion, and  the  greater  by  the  laws  of  nations  ;  also  that  while  both 


194 


ANGELIC   WISDOM 


the  lesser  and  greater  wish  to  transgress  their  laws,  the  lesser 
cannot,  and  the  greater  can,  although  not  beyond  its  abilities 
[3.]  There  are  many  other  reasons  stored  up  in  the  treasury 
of  Divine  wisdom  why  the  Lord  does  not  check  the  greater 
wars,  with  their  kings  and  commanders,  conneded  as  they  are 
with  murders,  depredations,  violence,  and  cruelties,  neither  in 
their  beginning  nor  in  their  progress,  but  only  at  the  close, 
when  the  power  of  one  or  the  other  has  become  so  reduced  that 
he  is  in  danger  of  destrudion.  Some  of  these  reasons  have  been 
revealed  to  me,  and  among  them  is  this  :  that  all  wars,  however 
much  they  may  belong  to  civil  affairs,  represent  in  heaven  the 
states  of  the  church,  and  are  correspondences.  Such  were  all 
the  wars  described  in  the  Word,  and  such  also  are  all  v/ars  at 
this  day.  The  wars  described  in  the  Word  are  those  that  the 
children  of  Israel  waged  with  various  nations,  as  the  Amorites, 
the  Ammonites,  the  Moabites,  the  Philistines,  the  Syrians,  the 
Egyptians,  the  Chaldeans,  and  the  Assyrians ;  and  when  the 
children  of  Israel,  who  represented  the  church,  departed  from 
their  commandments  and  statutes  and  fell  into  the  evils  signified 
by  those  nations,  they  were  punished  by  some  nation,  because 
each  nation  with  which  the  children  of  Israel  waged  war  signi- 
fied some  particular  kind  of  evil.  For  example,  when  they  pro- 
faned the  holy  things  of  the  church  by  foul  idolatries  they  were 
punished  by  the  Assyrians  and  Chaldeans,  because  "Assyria  "  and 
"Chaldea"  signify  the  profanation  of  what  is  holy.  What  was 
signified  by  their  wars  with  the  Philistines  may  be  seen  in  the 
Don,rine  of  the  New  Jerusalem  concerning  Faith  (n.  50-54). 
[4.]  Like  things  are  represented  by  the  wars  of  the  present  day, 
wherever  they  occur ;  for  all  things  that  take  place  in  the  na- 
tural world  correspond  to  spiritual  things  in  the  spiritual  world, 
and  every  thing  spiritual  has  relation  to  the  church.  It  is  not 
known  in  this  world  what  kingdoms  in  Christendom  answer  to 
the  Moabites  and  Ammonites,  what  to  the  Syrians  and  Philis- 
tines, or  what  to  the  Chaldeans  and  Assyrians,  and  the  others 
with  whom  the  children  of  Israel  waged  war ;  and  yet  there  are 
those  that  do  answer  to  them.  Moreover,  what  the  quality  of 
the  church  upon  earth  is  and  what  the  evils  are  into  which  it 
falls,  and  for  which  it  is  punished  by  wars,  cannot  be  seen  at  all 
in  the  natural  world ;  because  in  this  world  externals  only  are 
evident,  and  these  do  not  constitute  the  church ;  but  this  is  seen 
in  the  spiritual  world,  where  internals  are  manifest,  in  which  the 
church  itself  is ;  and  there  all  are  conjoined  in  accordance  with 


CON'CERNING    THE    DIVINE    PROVIDENXE. — N.   252.  I95 

their  various  states.  The  conflicts  of  these  in  the  spiritual  world 
correspond  to  wars ;  which  are  governed  by  the  Lord  on  both 
sides  correspondentially,  in  accordance  with  His  Divine  provid- 
ence. [5.]  That  in  this  world  wars  are  governed  by  Divine 
providence  the  spiritual  man  acknowledges,  but  the  natural  man 
does  not,  except  when  a  festival  is  appointed  on  account  of  a 
victory,  that  he  may  return  thanks  on  his  knees  to  God  that  He 
has  given  the  victory,  also  by  a  few  words  before  going  into 
battle.  But  when  he  returns  into  himself  he  ascribes  the  vic- 
tory either  to  the  prudence  of  the  general  or  to  some  measure 
or  occurrence  in  the  midst  of  the  battle,  which  they  had  not 
thought  of,  from  which  nevertheless  came  the  vi6lory.  [6.] 
That  the  Divine  providence  that  is  called  fortune  is  in  the  least 
particulars  of  even  trivial  things  may  be  seen  above  (n.  212)  ; 
and  if  in  these  you  acknowledge  the  Divine  providence  you 
must  certainly  acknowledge  it  in  the  affairs  of  war.  Also  the 
successes  and  favorable  occurrences  of  war  are  called  in  common 
language  the  fortune  of  war ;  and  this  is  Divine  providence,  es- 
pecially in  the  plans  and  preparations  of  the  general,  even  al- 
though he  then  and  afterwards  may  ascribe  it  all  to  his  own 
prudence.  And  let  him  do  this  if  he  will,  for  he  is  in  full  liberty 
to  think  in  favor  of  the  Divine  providence  or  against  it,  and 
even  in  favor  of  God  and  against  Him  ;  but  let  him  know  that 
no  part  whatever  of  the  plan  or  preparation  is  from  himself;  it 
all  flows  in  either  from  heaven  or  from  hell, — from  hell  by  per- 
mission, from  heaven  by  providence. 

252.  (iv.)  The  zvorshipper  of  himself  and  of  nature  con- 
firms  himself  against  Divine  providence  when  he  refie£ls  ac- 
cording to  his  perception  that  viHories  are  on  the  side  of  pr2id- 
ence,  and  sometimes  not  on  the  side  of  Jicstice ;  and  that  it 
makes  no  differe^ice  whether  the  commander  is  art  upright  man 
or  not. — Vi6lories  seem  to  be  on  the  side  of  prudence,  and  some- 
times not  on  the  side  of  justice,  because  man  judges  from  the  ap- 
pearance ;  also  he  favors  one  side  more  than  the  other,  and  that 
which  he  favors  he  is  able  to  confirm  by  reasonings  ;  nor  does 
he  know  that  in  heaven  there  is  a  spiritual  justice  to  a  cause 
and  in  the  world  a  natural  justice,  as  has  just  been  said,  and 
that  these  are  conjoined  by  means  of  a  connection  between  things 
past  and  things  future  that  are  known  only  to  the  Lord.  [2.] 
It  makes  no  difference  whether  the  commander  is  an  upright 
man  or  not,  for  the  same  reason  as  was  set  forth  above  (n.  250), 
namely,  that  the  wicked  perform  uses  equally  with  the  good,  and 


196  ANGELIC    WISDOM 

the  evil  from  their  fire  with  more  ardor  than  the  good,  espe- 
cially in  wars,  because  the  evil  man  is  more  crafty  and  shrewd  in 
contriving  devices  ;  and  from  a  love  of  glory  he  takes  more  de- 
light than  a  good  man  in  killing  and  plundering  those  whom  he 
knows  and  declares  to  be  his  enemies ;  for  a  good  man  is  prud- 
ent and  zealous  only  in  defending,  and  rarely  is  prudent  and 
zealous  in  attacking.  It  is  the  same  as  with  spirits  of  hell  and 
angels  of  heaven  ;  the  spirits  of  hell  attack,  while  the  angels 
of  heaven  defend  themselves.  From  this  comes  the  conclusion 
that  it  is  allowable  for  any  one  to  defend  his  country  and  his 
fellow-citizens  against  invading  enemies,  even  by  means  of 
wicked  commanders,  but  that  it  is  not  allowable  to  become  an 
enemy  without  cause.  A  cause  that  looks  to  glory  alone  is  in 
itself  diabolical,  for  it  is  of  the  love  of  self 

253.  Thus  far  have  been  explained  the  things  presented 
above  (in  n.  237),  by  which  the  natural  man  confirms  himself 
against  Divine  providence.  The  things  that  follow  (in  n.  238), 
relating  to  the  state  of  religion  in  various  nations,  that  also 
are  employed  by  the  merely  natural  man  as  arguments  against 
Divine  providence,  shall  now  be  explained.  For  the  natural 
man  says  in  his  heart,  How  can  so  many  discordant  religions 
exist,  instead  of  one  true  religion  over  all  the  earth,  if  the  Divine 
providence  has  as  its  end  a  heaven  from  the  human  race  (as 
shown  above,  n.  27-45)?  But  listen,  I  pray  :  All  the  human  be- 
ings that  are  born,  however  many  and  in  whatever  religion,  can 
be  saved,  provided  they  acknowledge  God  and  live  according 
to  the  commandments  in  the  decalogue,  which  are  not  to  kill, 
not  to  commit  adultery,  not  to  steal,  not  to  bear  false  witness, 
for  the  reason  that  doing  such  things  is  contrary  to  religion,  and 
thus  contrary  to  God.  Such  fear  God  and  love  the  neighbor  ; 
they  fear  God  in  the  thought  that  to  do  such  things  is  contrary 
to  God  ;  and  they  love  the  neighbor  in  the  thought  that  to  kill, 
to  commit  adultery,  to  steal,  to  bear  false  witness,  and  to  covet 
the  neighbor's  house  or  wife  is  against  the  neighbor.  Because 
such  in  their  life  look  to  God,  and  do  not  do  evil  to  the  neigh- 
bor, they  are  led  by  the  Lord ;  and  those  who  are  led  are 
also  taught  in  accordance  with  their  religion,  about  God  and 
about  the  neighbor ;  for  those  who  so  live  love  to  be  taught, 
while  those  who  live  otherwise  do  not ;  and  because  they  love  to 
be  taught,  when  after  death  they  become  spirits  they  are  in- 
strucfted  by  the  angels  and  gladly  accept  such  truths  as  are  in 
the  Word.  Something  about  these  may  be  seen  in  the  Doc- 
trine of  the  Neiv  yerusalem  concerning  the  Sacred  Scripture  (n. 
91-97,  and  n.  104-113). 


CONCERNING    THE    DIVINE   PROVIDENCE. — N.   254.         I97 

254.  (i.)  The  merely  natural  man  confirms  hhnself  against 
the  Divine  providence  when  he  considers  the  religioiis  condition 
of  various  peoples — that  there  are  some  zvho  are  totally  ignorant 
of  God,  and  some  who  worship  the  sun  and  moon,  and  some 
who  worship  idols  and  graven  images. — Those  who  draw  argu- 
ments from  these  things  against  the  Divine  providence  are  ignor- 
ant of  the  arcana  of  heaven,  which  are  innumerable,  and  with 
scarcely  one  of  which  man  is  acquainted,  among  which  is  this, 
that  man  is  not  taught  immediately  from  heaven  but  mediately 
(see  above,  n.  154-174).  And  because  man  is  taught  mediately, 
and  the  Gospel  could  not  reach  through  missionaries  all  that 
dwell  in  the  whole  world,  and  yet  religion  could  be  communi- 
cated in  various  ways  even  to  the  nations  that  occupy  the  re- 
mote parts  of  the  earth,  therefore  this  has  been  accomplished  by 
the  Divine  providence.  For  no  man  gets  his  religion  from  him- 
self, but  through  another,  who  has  either  learned  dire<5lly  from 
the  Word,  or  by  transmission  from  others  who  have  learned  it, 
that  there  is  a  God,  that  there  are  a  heaven  and  a  hell,  that 
there  is  a  life  after  death,  and  that  in  order  to  become  happy 
God  must  be  worshipped.  [2.]  That  a  religion  was  spread 
throughout  the  world  from  the  Ancient  Word,  and  afterwards 
from  the  Israelitish  Word,  may  be  seen  in  the  DoHrine  of  the 
New  yemsaleni  concerning  the  Sacred  Scripture  (n.  101-103) ; 
and  that  if  there  had  been  no  W^ord  there  could  have  been  no 
knowledge  of  God,  of  hea\'en  and  of  hell,  of  the  life  after  death, 
still  less  of  the  Lord,  see  the  same  work  (n.  114-118).  When 
a  religion  has  been  once  implanted  in  a  nation  the  Lord  lea"ds 
that  nation  according  to  the  precepts  and  dogmas  of  its  own  re- 
ligion ;  and  He  has  provided  that  there  shall  be  in  every  religion 
precepts  like  those  in  the  decalogue ;  as,  that  God  must  be 
worshipped.  His  name  must  not  be  profaned,  a  sacred  day 
must  be  observed,  parents  must  be  honored,  and  there  must  be 
no  murder,  adultery,  theft,  or  false  witness.  The  nation  that  re- 
gards these  precepts  as  Divine  and  lives  according  to  them  from 
a  religious  motive  is  saved  (as  has  been  said  just  above,  n.  253). 
Moreover,  most  nations  remote  from  Christendom  regard  these 
not  as  civil  but  as  Divine  laws,  and  hold  them  sacred.  That 
man  is  saved  by  a  life  according  to  these  precepts  may  be 
seen  in  the  DoFlrine  of  the  New  yerusalem  \concerning  Life~\ 
from  the  Commandments  of  the  Decalogue,  from  beginning  to 
end.  [3.]  Among  the  arcana  of  heaven  is  this  also  :  The  an- 
gelic heaven  before  the  Lord  is  as  one  man,  whose  soul  and  life 
is  the  Lord  ;  and  this  Divine  Man  is  a  man  in  complete  form, 
not  only  in  respefl  to  external  members  and  organs,  but  also  in 


igS  ANGELIC    WISDOM 

respe6l  to  internal  members  and  organs,  which  are  many,  and 
even  with  respect  to  the  skins,  membranes,  cartilages,  and  bones ; 
but  in  that  Man  all  these  are  spiritual,  not  material.  And  it  has 
been  provided  by  the  Lord  that  those  who  could  not  be  reached 
by  the  Gospel,  but  only  by  a  religion,  should  also  be  able  to 
have  a  place  in  that  Divine  Man,  that  is,  in  heaven,  constituting 
those  parts  that  are  called  skins,  membranes,  cartilages,  and 
bones,  and  that  they,  like  others,  should  be  in  heavenly  joy. 
For  it  matters  not  whether  they  are  in  joy  like  that  of  the  angels 
of  the  highest  heaven  or  in  joy  like  that  of  the  angels  of  the 
lowest  heaven  ;  for  every  one  who  comes  into  heaven  enters  in- 
to the  highest  joy  of  his  heart ;  he  can  bear  no  higher  joy,  for 
he  would  be  suffocated  thereby.  [4.]  This  may  be  compared 
to  a  peasant  and  a  king.  A  peasant  may  be  in  a  state  of  the 
highest  joy  when  he  goes  with  a  new  suit  of  coarse  wool,  and 
sits  down  to  a  table  on  which  is  pork,  a  bit  of  beef,  cheese,  beer, 
and  common  wine,  and  would  be  oppressed  at  heart  if  like  a 
king  he  w^ere  clothed  in  purple  and  silk,  gold  and  silver,  and  a 
table  were  placed  before  him  covered  with  delicacies  and  costly 
dishes  of  many  kinds,  with  noble  wine.  From  this  it  is  clear 
that  there  is  heavenly  happiness  for  the  last  as  well  as  for  the 
first,  for  each  in  his  degree  ;  so  also  for  those  who  are  outside 
of  the  Christian  world,  provided  they  shun  evils  as  sins  against 
God  because  they  are  contrary  to  religion.  [5.]  There  are  a 
few  who  are  wholly  ignorant  of  God.  That  if  such  have  lived 
a  moral  life  they  are  taught  by  angels  after  death  and  receive 
in  their  moral  life  something  spiritual,  can  be  seen  in  the  Doc- 
trine of  the  New  yeriisalem  concerni7ig  the  Sacred  Scripture  (n. 
ii6).  So  with  those  who  worship  the  sun  and  moon,  believing 
God  to  be  there  ;  as  they  do  not  know  otherwise  this  is  not  im- 
puted to  them  as  a  sin  ;  for  the  Lord  says, 

"  If  ye  were  blind  "  (that  is,  if  ye  did  not  know)  "  ye  would  have  no  sin  " 
{John  ix.  41). 

But  there  are  many,  even  in  the  Christian  world,  who  worship 
idols  and  graven  images.  This  is  idolatrous,  and  yet  not  with 
all  ;  for  there  are  some  to  whom  graven  images  are  serviceable 
as  a  means  of  awakening  thought  about  God  ;  for  it  is  from  an 
influx  from  heaven  that  those  who  acknowledge  God  have  a 
desire  to  see  Him  ;  and  as  these  are  not  able,  Hke  the  interiorly 
spiritual,  to  lift  their  minds  above  sensual  things,  their  thought 
of  God  is  aroused  by  the  graven  thing  or  image.  Those  who 
do  this  and  do  not  worship  the  graven  image  itself  as  God,  if 
they  live  according  to  the  precepts  of  the  decalogue  from  a  re- 


CONCERNING   THE    DIVINE    PROVIDENCE. — N.   255.  1 99 

ligious  motive,  are  saved.  [6.]  From  all  this  it  is  clear  that  as 
the  Lord  desires  the  welfare  of  all  He  has  provided  that  every 
one  may  have  some  j)lace  in  hea\'en  if  he  li\'es  well.  That  be- 
fore the  Lord  heaven  is  as  one  man,  and  thus  heaven  corre- 
sponds to  each  and  all  things  in  man,  and  that  there  are  those 
who  answer  to  skins,  membranes,  cartilages,  and  bones,  may  be 
seen  in  the  work  on  Heaven  and  Hell,  published  at  London  in 
the  year  1758  (n.  59-102);  and  in  the  Arcana  Caelestia  (n. 
5552-5569)  ;  ^'ilso  above  (n.  201-204). 

255.  (ii.)  The  merely  natural  man  confirms  hhnself  against 
the  Divine  providence  zvhen  he  sees  the  Mohammedan  religion 
accepted  by  so  many  empires  and  kingdoms. — Tliat  this  religion 
is  accepted  by  more  kingdoms  than  the  Christian  religion  may 
be  a  stumbling-block  to  those  who  think  about  the  Divine  pro- 
vidence and  who  at  the  same  time  believe  that  only  those  who 
are  born  Christians,  that  is,  those  where  the  Word  is, .and  by  it 
the  Lord  is  known,  can  be  saved.  But  the  Mohammedan  relig- 
ion is  not  a  stumbling-block  to  those  who  believe  that  all  things 
belong  to  the  Divine  providence.  Such  inquire  how  this  is,  and 
they  find  out ;  it  is  in  this,  that  the  Mohammedan  religion  ac- 
knowledges the  Lord  as  the  Son  of  God,  as  the  wisest  of  men, 
and  as  a  very  great  prophet  who  came  into  the  world  to  teach 
men  ;  a  great  part  of  the  Mohammedans  make  Him  greater  than 
Mohammed.  [2.]  To  make  it  fully  clear  that  this  religion  was 
raised  up  by  the  Lord's  Divine  providence  to  destroy  the  idol- 
atries of  many  nations  it  shall  be  set  forth  in  a  certain  order. 
First,  then,  respecting  the  origin  of  idolatry.  Previous  to  that 
religion  the  worship  of  idols  was  common  throughout  the  world. 
This  was  because  the  churches  before  the  coming  of  the  Lord 
were  all  representative  churches.  Such  was  the  Israelitish 
church.  In  that  church  the  tabernacle,  Aaron's  garments,  the 
sacrifices,  all  things  belonging  to  the  temple  at  Jerusalem,  and 
the  statutes,  were  representative.  Among  the  ancients  there 
was  a  knowledge  of  correspondences  (which  includes  a  know- 
ledge of  representatives),  the  essential  knowledge  of  the  wise ; 
and  this  was  especially  cultivated  in  Egvpt,  and  from  it  their 
liieroglyphics  were  derived.  From  that  knowledge  they  knew 
the  signification  of  animals  of  every  kind,  also  the  signification 
of  all  kinds  of  trees,  and  of  mountains,  hills,  rivers,  fountains, 
and  also  of  the  sun,  the  moon,  and  the  stars.  And  as  all  their 
worship  was  representative,  consistmg  of  pure  correspondences, 
they  worshipped  on  mountains  and  hills,  and  also  in  groves  and 
gardens,  and  they  consecrated  fountains,  and  in  their  adoration 


200  ANGELIC    WISDOM 

of  God  they  turned  their  faces  to  the  rising  sun  ;  moreover  they 
made  grax'en  images  of  horses,  oxen,  calves,  lambs,  and  e\'en 
birds  and  fishes,  and  serpents ;  and  at  home  and  elsewhere  they 
placed  these  in  an  order  in  conformity  to  the  spiritual  things  of 
the  church  to  which  they  corresponded,  or  which  they  repre- 
sented. They  also  placed  like  things  in  their  temples,  to  call 
to  remembrance  the  holy  things  which  they  signified.  [3.]  Af- 
ter a  time,  when  the  knowledge  of  correspondences  had  been 
lost,  their  posterity  began  to  worship  the  graven  images  them- 
selves, as  holy  in  themselves,  not  knowing  that  their  fathers  of 
ancient  time  had  seen  no  holiness  in  them,  but  that  they  merely 
represented  and  thus  signified  holy  things,  according  to  corre- 
spondences. From  this  the  idolatries  arose  which  filled  the 
whole  world,  Asia  with  the  neighboring  islands,  Africa,  and  Eu- 
rope. To  extirpate  all  these  idolatries  it  came  to  pass,  under  the 
Lord's  Divine  providence,  that  a  new  religion  arose,  adapted  to 
the  genius  of  Orientals,  in  which  there  was  something  from  the 
Word  of  both  Testaments,  and  which  taught  that  the  Lord  came 
into  the  world,  and  that  He  was  a  very  great  prophet,  the  wis- 
est of  men,  and  the  Son  of  God.  This  was  done  through  Mo- 
hammed, from  whom  that  religion  was  called  the  Mohammedan 
religion.  [4.]  Under  the  Lord's  Divine  providence  this  religion 
was  raised  up  and  adapted  to  the  genius  of  Orientals,  as  has 
been  said,  to  the  end  that  it  might  destroy  the  idolatries  of  so 
many  nations,  and  give  them  some  knowledge  of  the  Lord  be- 
fore they  entered  the  spiritual  world.  And  this  religion  would 
not  have  been  accepted  by  so  many  kingdoms,  and  would  have 
been  powerless  to  extirpate  idolatries,  if  it  had  not  been  adapted 
and  suited  to  the  ideas  of  thought  and  to  the  life  of  them  all. 
It  did  not  acknowledge  the  Lord  as  the  God  of  heaven  and  earthy 
because  Orientals  acknowledged  God  as  the  Creator  of  the  uni- 
verse, and  were  unable  to  comprehend  how  He  could  come  into 
the  world  and  assume  the  Human  ;  even  as  Christians  do  not 
comprehend  this,  and  consequently  in  their  thought  separate 
His  Divine  from  His  Human,  and  place  the  Divine  near  the 
Father  in  heaven,  and  His  Human  they  know  not  where.  [5.] 
From  all  this  it  can  be  seen  that  the  Mohammedan  religion 
arose  under  the  Lord's  Divine  providence ;  and  that  all  of  that 
religion  who  acknowledge  the  Lord  as  the  Son  of  God,  and  at 
the  same  time  live  according  to  the  commandments  of  the  dec- 
alogue, (which  they  have,)  by  shunning  evils  as  sins,  come  into 
a  heaven  that  is  called  the  Mohammedan  heaven.  This  heaven, 
too,  is  divided   into  three  heavens,  a  highest,  a  middle,  and  a 


CONCERNING    THE    DIVINE    PROVIDENCE. — N.   256.  20I 

lowest.  In  the  highest  lieaven  are  those  who  acknowledge  the 
Lord  to  be  one  with  the  Father,  and  to  be  Himself  the  only- 
God  ;  in  the  second  heaven  are  those  who  give  up  their  many- 
wives,  and  live  with  one  wife ;  and  in  the  lowest  those  who  are 
being  initiated.  More  about  this  religion  may  be  seen  in  the 
Continuation  concerning  the  Last  yudgment  and  concerning  the 
Spiritual  Worhi  (n.  6S-72),  where  the  Mohammedans  and  Mo- 
hammed are  treated  of. 

256*  (iii.)  The  merely  natural  man  confirms  himself 
against  the  Divine  providence  when  he  sees  that  the  Christian 
religion  is  accepted  only  in  the  stnaller  division  of  the  habitable 
globe  called  Europe,  and  is  there  divided. — The  Christian  i-elig- 
ion  is  accepted  only  in  the  smaller  division  of  the  habitable 
globe  called  Europe  because  it  was  not  adapted  to  the  genius  of 
the  Orientals,  like  the  Mx)hammedan  religion,  which  is  a  mixed 
religion,  as  has  been  shown  just  above ;  and  a  religion  that  is  not 
adajjted  is  not  accepted.  For  example,  a  religion  that  makes  it 
unlawful  to  marry  more  than  one  wife  is  not  accepted  but  is  re- 
je6led  by  those  who  for  ages  have  been  polygamists.  The  same 
is  true  of  other  ordinances  of  the  Christian  religion.  [2.]  Nor 
does  it  matter  whether  a  smaller  or  a  greater  part  of  the  world 
has  accepted  that  religion,  provided  there  are  peoples  that  have 
the  Word  ;  for  those  have  light  therefrom  who  are  outside  of 
the  church  and  do  not  have  the  Word,  as  is  shown  in  the  Doc- 
trine of  the  Ne'iU  yerusalem  concerning  the  Sacred  Scripture 
(n.  104-113);  and  what  is  wonderful,  where  the  Word  is  read 
reverently  and  the  Lord  is  worshipped  from  the  Word  the  Lord 
with  heaven  is  present.  This  is  because  the  Lord  is  the  Word, 
and  the  Word  is  Divine  truth  which  makes  heaven  ;  therefore 
the  Lord  says : 

"Where  two  or  three  are  gathered  together  in  My  name,  there  am  I  in 
the  midst  of  them  "  {Matt,  xviii.  20). 

This  may  take  place  with  the  Word  in  many  parts  of  the  hab- 
itable world  w^ith  Euro[)eans,  because  their  commerce  extends 
over  the  whole  earth,  and  everywhere  the  Word  is  read  by 
them,  or  there  is  teaching  from  the  Word.  This  seems  like  a 
fabrication,  and  yet  it  is  true.  [3.]  The  Christian  religion  is 
divided  for  the  reason  that  it  is  from  the  Word,  and  the  Word 
is  written  throughout  wholly  by  correspondences,  and  the  cor- 
respondences are  in  great  part  appearances  of  truth,  within 
which,  however,  genuine  truths  are  hidden.  And  as  the  doc- 
trine of  the  church  must  be  drawn  from  tlic  sense  of  the  letter 


202  ANGELIC   WISDOM 

of  the  Word,  and  that  sense  is  such,  there  must  needs  spring 
up  in  the  church  disputes,  controversies,  and  dissensions,  espe- 
cially in  regard  to  the  understanding  of  the  Word,  but  not  in 
regard  to  the  Word  itself  and  in  regard  to  the  Lord's  Divine 
itself;  for  it  is  everywhere  acknowledged  that  the  Word  is 
holy,  and  that  Divinity  belongs  to  the  Lord  ;  and  these  two  are 
the  essentials  of  the  church.  For  this  reason  those  who  deny 
the  Lord's  Divinity,  who  are  called  Socinians,  have  been  ex- 
communicated by  the  church  ;  and  those  who  deny  the  holiness 
of  the  Word  are  not  regarded  as  Christians.  To  this  I  will  add 
a  noteworthy  facl  in  regard  to  the  Word,  from  which  it  may  be 
concluded  that  the  Word  interiorly  is  the  Divine  truth  itself, 
and  inmostly  is  the  Lord.  [4.]  Whenever  any  spirit  opens  the 
Word,  and  rubs  his  face  or  his  clothing  against  it,  his  face  or 
clothing  shines  from  the  mere  rubbing,  as  brightly  as  the  moon 
or  a  star,  and  this  in  the  sight  of  all  whom  he  meets.  This  is  a 
proof  that  nothing  exists  in  the  world  more  holy  than  the 
Word.  That  the  Word  is  written  throughout  wholly  in  corre- 
spondences, may  be  seen  in  the  Do5lrine  of  the  New  ycrusalem 
concerjiing  the  Sacred  Scripture  (n.  5-26).  That  the  doctrine 
of  the  church  must  be  drawn  from  the  sense  of  the  letter  of  the 
Word  and  established  by  it  (see  n.  50-61  of  the  same  work). 
That  heresies  may  be  extorted  from  the  sense  of  the  letter  of 
the  Word,  but  that  it  is  destructive  to  confirm  them  (n.  91-97). 
That  the  church  is  from  the  Word,  and  is  such  as  its  under- 
standing of  the  Word  is  (n.  76-79). 

257,  (i\-.)  The  merely  natural  man  confirms  himself  against 
the  Divine  providence  by  the  facl  that  i?i  many  of  the  kingdoms 
where  the  Christian  religio7i  is  accepted  there  are  some  who 
claim  for  themselves  Divine  power,  and  wish  to  be  worshipped 
as  gods,  and  invoke  the  dead. — They  say,  indeed,  that  they  have 
not  arrogated  to  themselves  Divine  power,  and  do  not  wish  to 
be  worshipped  as  gods ;  and  yet  they  declare  that  they  can 
open  and  close  heaven,  remit  and  retain  sins,  and  therefore  save 
and  condemn  men  ;  and  this  is  Divinity  itself  For  the  Divine 
providence  has  for  its  end  nothing  else  than  reformation  and 
consequent  salvation  ;  this  is  its  unceasing  operation  with  every- 
one ;  and  salvation  can  be  accomplished  only  through  an  ac- 
knowledgment of  the  Divinity  of  the  Lord,  and  a  confidence  that 
the  Lord  effeCts  salvation  when  man  lives  according  to  his  com- 
mandments. [2.]  Who  cannot  see  that  this  is  the  Babylon  de- 
scribed in  the  Apocalypse ;  also  that  it  is  the  Babylon  spoken  of 
everywhere  in  the  prophets?     It  is  also  the  "  Lucifer"  spoken 


CONCERNING   THE    DIVINE    PROVIDENCE. — N.   257.         203 

of  in  Isaiah  xiv.,  as  is  evident  from  the  verses  of  that  chapter 
in  which  are  these  words : 

"  Thou  shalt  take  up  this  proverb  against  the  king  of  Babylon  "  (verse  4) ; 
"  And  then  I  will  cut  off  from  Babylon  name  and  remnant"  (verse  22) ; 

from  which  it  follows  that  Babylon  there  is  Lucifer,  of  whom  it 
is  said, 

"  How  art  thou  fallen  from  heaven,  O  Lucifer,  son  of  the  morning  ! . . . . 
And  thou  saidst  in  thy  heart,  I  will  ascend  into  heaven  ;  I  will 
exalt  my  throne  above  the  stars  of  God  ;  and  I  will  sit  upon  the 
mount  of  the  congregation,  in  the  sides  of  the  north  ;  1  will  ascend 
above  the  heights  of  the  clouds  ;  I  will  become  like  the  Most  High  " 
(verses  12-14). 

That  they  invoke  the  dead  and  pray  to  the  dead  for  help  is 
known.  They  may  be  said  to  invoke  the  dead,  inasmuch  as 
invocation  of  the  dead  was  established  by  a  papal  bull  confirm- 
ing the  decree  of  the  Council  of  Trent,  in  which  it  is  plainly 
declared  that  the  dead  are  to  be  invoked.  Yet  every  one 
knows  that  God  alone  should  be  invoked,  and  not  any  dead 
person.  [3.1  It  shall  now  be  told  why  the  Lord  has  permitted 
such  things.  It  cannot  be  denied  that  He  has  permitted  them 
for  the  sake  of  the  end,  which  is  salvation.  For  it  is  known 
that  apart  from  the  Lord  there  is  no  salvation  ;  and  it  was  for 
this  reason  necessary  that  the  Lord  should  be  preached  from 
the  Word,  and  that  the  Christian  church  should  by  that  means 
be  established.  But  this  could  be  done  only  by  an  advance 
guard  who  would  do  this  with  zeal ;  and  none  would  do  this  ex- 
cept those  who  were  in  an  ardor  resembling  zeal  that  was  from 
the  fire  of  self-love.  By  such  a  fire  they  were  at  first  stirred  up 
to  preach  the  Lord  and  to  teach  the  Word ;  and  it  was  be- 
cause of  this  their  first  state  that 

Lucifer  was  called  the  Son  of  the  morning  (verse  12). 

But  as  they  saw  that  they  could  gain  dominion  by  means  of  the 
holy  things  of  the  Word  and  the  church,  the  love  of  self,  by 
which  they  were  first  stirred  up  to  preach  the  Lord,  broke  forth 
from  within,  and  finally  exalted  itself  to  such  a  height  that  they 
transferred  to  themselves  the  whole  of  the  Lord's  Divine  power, 
leaving  nothing,  [4.]  This  could  not  have  been  prevented  by 
the  Lord's  Divine  providence ;  for  if  it  had  been  prevented  they 
would  have  publicly  taught  that  the  Lord  is  not  God,  and  that 
the  Word  is  not  holy,  and  would  have  made  themselves  So- 
cinians  or  Arians,  and  thus  would  have  destroyed  the  whole 
church,  which,  whatever  may  be  the  chara<5ler  of  its  rulers,  con- 


204 


AXGELIC    WISDOM 


tinues  to  exist  with  the  submissive  people  ;  for  all  those  of  this 
religion  who  approach  the  Lord  and  shun  evils  as  sins  are 
saved,  consequently  there  are  many  heavenly  societies  of  such 
in  the  spiritual  world.  It  has  also  been  provided  that  among 
them  there  should  be  a  nation  that  has  not  passed  under  the 
voke  of  such  domination,  and  that  holds  the  Word  to  be  holy  ; 
this  is  the  noble  French  nation.  But  what  has  been  done? 
[5.]  When  the  love  of  self  exalted  its  dominion  even  to  the 
Lord's  throne,  set  Him  aside,  and  placed  itself  thereon,  that  love, 
which  is  Lucifer,  could  not  but  profane  all  things  of  the  Word 
and  the  church.  That  this  might  be  prevented,  the  Lord  by 
His  Divine  providence  took  care  that  they  should  withdraw 
from  the  worship  of  Himself,  and  should  invoke  the  dead,  should 
pray  to  images  of  the  dead,  should  kiss  their  bones,  and  bow 
down  at  their  tombs,  should  forbid  the  reading  of  the  Word, 
should  place  holy  worship  in  masses  not  understood  by  the 
common  people,  and  sell  salvation  for  money ;  because  if  they 
had  not  done  these  things  they  would  have  profaned  the  holy 
things  of  the  Word  and  of  the  church.  For  only  those  who 
have  a  knowledge  of  holy  things  can  profane  them,  as  has  been 
shown  just  before.  [6.]  So  to  prevent  their  profaning  the  most 
Holy  Supper  they  were  permitted,  under  the  Lord's  Divine 
providence,  to  divide  it,  and  to  give  the  bread  to  the  people 
and  drink  the  wine  themselves,  for  the  wine  in  the  Holy  Supper 
signifies  holy  truth  and  the  bread  holy  good  ;  but  when  these 
are  separated  the  wine  signifies  profaned  truth  and  the  bread 
adulterated  good  ;  and  still  further,  they  were  permitted  to  make 
it  corporeal  and  material,  and  to  adopt  this  as  the  primary  prin- 
ciple of  religion.  Any  one  who  turns  his  mind  to  these  several 
things  and  considers  them  with  some  enlightenment  of  mind  can 
see  the  wonderful  activities  of  the  Divine  providence  in  guard- 
ing the  holy  things  of  the  church,  in  saving  all  that  can  be  saved, 
and  in  snatching  from  the  fire,  as  it  were,  those  who  are  willing 
to  be  rescued. 

23s*  (v.)  The  jnerely  natural  7nan  coiifirms  himself  agaiyist 
the  Divine  providence  by  the  fuel  that  among  those  who  profess 
the  Christian  religion  there  are  some  who  place  salvation  in  cer- 
tain phrases  which  they  viiist  thhik  and  talk  about,  making  no 
account  of  the  good  works  they  miist  do. — That  there  are  those 
that  make  faith  alone  saving,  and  not  a  life  of  charity,  and  in 
consequence  separate  faith  from  charity,  is  shown  in  the  Doc- 
trine of  the  New  yerusalem  concer^mig  Faith;  and  there  it  is 
also  shown  that  such  are  meant  in  the  Word  by  "Philistines," 
by  the  "dragon,"  and  by  "goats."     [2.]    Such  doflrine  also  has 


CONXERNING   THE    DIVINE    PROVIDEN'CE. — X.   25S.         205 

been  permitted  under  the  Divine  providence  in  order  that  the 
Divine  of  the  Lord  and  the  hoHness  of  the  Word  might  not  be 
profaned.  The  Divine  of  the  Lord  is  not  profaned  when  salva- 
tion is  placed  in  the  words,  "That  God  the  Father  may  be 
merciful  for  the  sake  of  His  Son,  who  endured  the  cross  and 
made  satisfaction  for  us ;"  for  in  this  way  tiie  Divine  of  the  Lord 
is  not  approached,  but  the  Human,  which  is  not  acknowledged 
as  Divine.  Nor  is  the  Word  profaned,  for  they  pay  no  atten- 
tion to  the  passages  where  love,  charity,  doing,  and  works  are 
mentioned.  They  claim  that  these  are  all  included  in  a  belief  in 
the  formula  just  quoted  ;  and  those  who  confirm  this  say  to 
themselves,  "The  law  does  not  condemn  me,  so  neither  does 
evil ;  and  good  does  not  save  me,  because  the  good  from  me  is 
not  good."  These,  therefore,  are  like  those  who  have  no  know- 
ledge of  truth  from  the  Word,  and  thus  cannot  profane  it.  But 
belief  in  the  above  statement  is  confirmed  by  those  only  who 
from  the  love  of  self  are  in  the  pride  of  their  own  intelligence. 
Such  are  not  Christians  at  heart,  but  only  wish  to  seem  so.  It 
shall  now  be  explained  how  the  Lord's  Divine  providence  is, 
nevertheless,  unceasingly  working  for  the  salvation  of  those  in 
whom  faith  separate  from  charity  has  become  a  matter  of  relig- 
ion. [3.]  It  is  of  the  Lord's  Divine  providence  that,  although 
that  faith  has  come  to  belong  to  religion,  yet  every  one  knows 
that  it  is  not  that  faith  that  saves,  but  a  life  of  charity  with  which 
faith  a6ls  as  one ;  for  in  all  churches  where  that  religion  is  ac- 
cepted it  is  taught  that  there  is  no  salvation  unless  man  exam- 
ines himself,  sees  his  sins,  acknowledges  them,  repents,  refrains 
from  them,  and  enters  on  a  new  life.  This  is  proclaimed  with 
great  zeal  in  the  presence  of  all  who  are  coming  to  the  Lord's 
Supper ;  and  to  this  is  added,  that  unless  they  do  this  they  mix 
what  is  holy  with  what  is  profane,  and  hurl  themselves  into 
eternal  damnation  ;  and  in  England  it  is  taught  even  that  un- 
less they  do  this  the  devil  will  enter  into  them  as  he  entered 
into  Judas,  and  will  destroy  them  both  soul  and  body.  From 
all  this  it  is  clear  that  even  in  the  churches  where  the  dodlrine 
of  faith  alone  has  been  adopted  every  one  is  still  taught  that 
evils  must  be  shunned  as  sins.  [4.1  Furthermore,  every  one 
who  is  born  a  Christian  knows  that  evils  must  be  shunned  as  sins, 
because  the  decalogue  is  placed  in  the  hands  of  every  boy  and 
every  girl,  and  is  taught  them  by  parents  and  teachers  ;  also  all 
citizens  of  the  kingdom,  especially  the  common  people,  are  ex- 
amined by  a  priest  from  the  decalogue  alone,  recited  from  mem- 
ory, as  to  their  knowledge  of  the  Christian  religion  ;  and  are 
counselled  to  do  the  things  there  commanded.     It  is  then  never 


2o6  ANGELIC   WISDOM 

said  by  any  priest  that  they  are  under  the  yoke  of  law,  or  that 
they  cannot  do  the  things  commanded  because  they  can  do  no 
good  from  themselves.  Moreover,  the  Athanasian  Creed  has 
been  accepted  throughout  the  Christian  world,  and  what  is  said 
in  it  at  the  end  is  acknowledged,  namely,  that  the  Lord  shall 
come  to  judge  the  living  and  the  dead,  and  then  those  that  have 
done  good  shall  enter  into  life  eternal,  and  those  that  have  done 
evil  into  everlasting  fire.  [5.1  In  Sweden,  where  the  religion  of 
faith  alone  has  been  adopted,  it  is  also  plainly  taught  that  a 
faith  separate  from  charity  or  without  good  works  is  impossible. 
This  is  found  in  a  certain  appendix  containing  things  to  be 
kept  in  remembrance,  attached  to  all  their  psalm  books,*  called 
"Hindrances  or  Stumbling-blocks  of  the  Impenitent  {Obotfat-- 
digas forhinder)r  In  it  are  these  words:  "They  that  are  rich 
in  good  works  thereby  show  that  they  are  rich  in  faith,  since 
when  faith  is  saving  it  operates  through  charity ;  for  justifying 
faith  never  exists  alone  and  separate  from  good  works,  just  as 
there  can  be  no  good  tree  without  fruit,  or  a  sun  without  light 
and  heat,  or  water  without  moisture."  [6.]  These  few  statements 
are  made  to  show  that  although  a  religion  of  faith  alone  has 
been  adopted,  goods  of  charity,  which  are  good  works,  are  nev- 
ertheless everywhere  taught  ;  and  that  this  is  of  the  Lord's  Di- 
vine providence,  that  the  common  people  may  not  be  led  astray 
by  it.  I  have  heard  Luther,  with  whom  I  have  sometimes 
talked  in  the  spiritual  world,  execrating  faith  alone,  and  saying 
that  when  he  established  it  he  was  warned  by  an  angel  of  the 
Lord  not  to  do  it  ;  but  that  his  thought  was  that  unless  works 
were  rejected  no  separation  from  the  Catholic  religion  could  be 
effeded  ;  and  therefore,  contrary  to  the  warning,  he  established 
that  faith. 

259«  ('''i-)  '^'^^  Viierely  natural  man  cojifinns  Jmnself  against 
the  Divine  providence  by  the  fact  that  there  have  been  and  still 
are  so  many  iicresies  in  the  Christian  zvorld,  such  as  Quaker- 
ism, Moravianisni,  Anabaptism,  and  others. — For  he  may  think 
to  himself.  If  the  Divine  providence  were  universal  in  its  least 
particulars,  and  had  the  salvation  of  all  as  its  end,  it  would  have 
caused  one  true  religion  to  exist  throughout  the  world,  and  that 
one  not  divided,  still  less  torn  into  heresies.  But  make  use  of 
your  reason,  and  tliink  more  deeply,  if  you  can,  whether  a  man 
can  be  saved  unless  he  is  previously  reformed.  For  he  is  born 
into  the  love  of  self  and  love  of  the  world  ;  and  as  these  loves 

*  This  appendix  was  omitted  in  the  revision  of  the  psahn  book  made  in  1819. 


CON'CERXIXG   THE    DIVINE    PROVIDENXE. — N.   259.         207 

do  not  carry  in  them  anything  of  love  to  God  or  of  love  to- 
wards the  neighbor  except  for  the  sake  of  self,  he  has  been  born 
also  into  evils  of  every  kind.  What  is  there  of  love  or  mercy 
in  these  loves?  Does  he  [from  these  loves]  think  anything  of 
defrauding  another,  defaming  him,  hating  him  even  to  the  death, 
committing  adultery  with  his  wile,  being  cruel  to  him  when 
moved  by  revenge,  while  cherishing  a  wish  to  be  highest  of  all, 
and  to  possess  the  goods  of  all  others,  and  while  regarding  oth- 
ers as  insignificant  and  worthless  compared  with  himself?  If 
such  a  man  is  to  be  saved  must  he  not  first  be  led  away  from 
these  evils,  and  thus  reformed  ?  This  can  be  done  only  in  ac- 
cordance with  many  laws  which  are  laws  of  the  Divine  provid- 
ence, as  has  been  shown  above  in  many  places.  These  laws  are 
for  the  most  part  unknown  ;  nevertheless,  they  are  laws  of  the 
Divine  wisdom  and  at  the  same  time  of  the  Divine  love,  and 
the  Lord  cannot  a(5l  contrary  to  them,  because  to  do  so  would 
be  to  destroy  man,  not  to  save  him.  [2.]  Let  the  laws  that 
kave  been  set  forth  be  reviewed  and  compared,  and  you  will  see. 
Since,  then,  it  is  in  accordance  with  these  laws  that  there  is  no 
immediate  influx  from  heaven,  but  only  mediate  influx  through 
the  Word,  doctrines,  and  preaching  ;  also,  for  the  Word  to  be 
Divine  it  must  needs  be  written  wholly  by  correspondences ;  it 
follows  that  discussions  and  heresies  are  inevitable,  and  that  per- 
missions of  these  are  in  accord  with  the  laws  of  the  Divine  pro- 
vidence. Furthermore,  when  the  church  itself  has  taken  as  its 
essentials  such  things  as  belong  to  the  understanding  alone,  that 
is,  to  dodlrine,  and  not  such  as  belong  to  the  will,  that  is,  to 
the  life,  and  the  things  that  belong  to  the  life  are  not  made  the 
essentials  of  the  church,  man  from  his  understanding  is  then  in 
mere  darkness,  and  wanders  about  like  a  blind  man,  everywhere 
running  against  something  and  falling  into  pits.  For  the  will 
must  see  in  the  understanding,  and  not  the  understanding  in  the 
will ;  or  what  is  the  same,  the  life  and  its  love  must  lead  the 
understanding  to  think,  speak,  and  a61,  and  not  the  reverse. 
If  the  reverse  were  true,  the  understanding,  from  an  evil  and 
even  a  diabolical  love,  might  seize  upon  whatever  presents  itself 
through  the  senses,  and  enjoin  the  will  to  do  it.  From  all  this 
the  source  of  dissensions  and  heresies  can  be  seen.  [3.]  And 
yet  it  has  been  provided  that  every  one,  in  whatever  heresies  he 
may  be  in  respe6l  to  the  understanding,  can  be  reformed  and 
saved,  if  only  he  shuns  evils  as  sins,  and  does  not  confirm  heret- 
ical falsities  in  himself;  for  by  shunning  evils  as  sins  the  will 
is  reformed,  and  through  the  will  the  understanding,  which  then 


208  ANGELIC    WISDOM 

first  emerges  from  darkness  into  light.  There  are  three  essen- 
tials of  the  church,  an  acknowledgment  of  the  Divine  of  the 
Lord,  an  acknowledgment  of  the  holiness  of  the  Word,  and  the 
life  that  is  called  charity.  According  to  the  life  which  is  char- 
ity is  every  one's  faith  ;  from  the  Word  comes  the  knowledge 
of  what  the  life  must  be,  and  from  the  Lord  are  reformation 
and  salvation.  If  the  church  had  held  these  three  as  essentials 
it  would  not  have  been  divided,  but  only  varied,  by  intellectual 
dissensions,  as  light  varies  its  color  in  beautiful  objects,  and  as 
various  circlets  give  beauty  in  the  crown  of  a  king. 

260.  (vii.)  The  mej'ely  natiiral  man  confir^ns  himself  against 
the  Divine  providence  by  the  faH  that  yudaism  still  continues. 
— In  other  words,  the  Jews  after  so  many  centuries  have  not 
been  converted,  although  they  live  among  Christians,  and  do 
not,  as  the  Word  predicts,  confess  the  Lord  and  acknowledge 
Him  to  be  the  Messiah,  who,  as  they  think,  was  to  lead  them 
back  to  the  land  of  Canaan,  but  constantly  persist  in  denying 
Him  ;  and  yet  it  is  well  with  them.  But  those  who  so  think, 
and  who  therefore  call  in  question  the  Divine  providence,  do 
not  know  that  by  "Jews"  in  the  Word  all  who  are  of  the 
church  and  who  acknowledge  the  Lord  are  meant ;  and  by 
"the  land  of  Canaan,"  into  which  it  is  said  that  they  are  to  be 
led,  the  Lord's  church  is  meant.  [2.]  But  the  Jews  persist  in 
denying  the  Lord,  because  they  are  such  that  they  would  pro- 
fane the  Divinity  of  the  Lord  and  the  holy  things  of  His  church 
if  they  were  to  accept  and  acknowledge  them.  Consequently 
the  Lord  says  of  them, 

"  He  hath  blinded  their  eyes  and  hardened  their  heart,  lest  they  should 
see  with  their  eyes  and  understand  with  their  heart,  and  should 
turn  themselves,  and  I  should  heal  them  "  {^John  xii.  40 ;  Matt.  xiii. 
15  ;  Mark  iv.  12  ;  Luke  viii.  10  ;  Isa.  vi,  9,  lo). 

It  is  said  "lest  they  should  turn  themselves  and  I  should  heal 
them,"  because  if  they  had  been  turned  and  healed  they  would 
have  committed  profanation  ;  and  it  is  according  to  the  law  of 
Divine  providence  (treated  of  above,  n.  221-223)  that  no  one 
is  admitted  by  the  Lord  interiorly  into  truths  of  faith  and  goods 
of  charity  except  so  far  as  he  can  be  kept  in  them  until  the  end 
of  his  life,  and  if  he  were  admitted  he  would  profane  what  is 
holy.  [3.]  That  nation  has  been  preserved  and  has  been  scat- 
tered over  a  great  part  of  the  world  for  the  sake  of  the  Word 
in  its  original  language,  which  they,  more  than  Christians,  hold 
sacred  ;  and  the  Lord's  Divinity  is  in  every  particular  of  the 
Word,  for  that  which  goes  forth  from  the  Lord  is  Divine  truth 


CONCERNING   THE    DIVINE    PROVIDENCE. — N.   262.         209 

united  to  Divine  good,  and  by  this  the  Word  becomes  a  con- 
junction of  the  Lord  with  the  church  and  the  presence  of  heaven 
[with  man],  as  has  been  shown  in  the  Do^lrine  of  the  Neiv  ye- 
riisalcm  concerning  the  Sacred  Scripture  (n.  62-69)  ;  and  there  is 
a  presence  of  the  Lord  and  of  hea\en  wherever  the  Word  is  read 
with  reverence.  Such  is  the  end  in  the  Divine  providence,  for 
the  sake  of  which  the  Jews  have  been  preserved  and  scattered 
over  a  great  part  of  the  world.  What  their  lot  is  after  death 
may  be  seen  in  the  Continuation  concerning  the  Lastyudgment 
and  the  Spiritual  World  (n.  79-82). 

261.  These  now  are  tlie  points  set  forth  above  (n.  238), 
by  which  the  natural  man  confirms  or  may  confirm  himself 
against  the  Divine  providence.  There  are  yet  other  points  men- 
tioned above  (in  n.  239),  that  may  serve  the  natural  man  as  ar- 
guments against  the  Divine  providence,  and  may  occur  to  the 
minds  of  others,  and  excite  some  doubts.  These  will  now  fol- 
low. 

262.  (i.)  A  dojibt  may  arise  in  opposition  to  the  Divine 
providence  from  the  fa6l  that  the  whole  Christian  world  wor- 
ships one  God  under  three  persons,  ivhich  is  to  worship  three 
Gods,  not  k7iowing  hitherto  that  God  is  one  in  person  and  es- 
sence, in  whom  is  a  trinity,  and  that  the  Lord  is  that  God. — 
One  who  reasons  about  the  Divine  pro\'idence  ma}-  ask.  Are 
not  three  j^ersons  three  Gods  when  each  person  by  Himself  is 
God?  Who  can  think  otherwise?  Who,  indeed,  does  think 
otherwise?  Athanasius  himself  could  not;  therefore  in  the 
creed  that  has  its  name  from  him  it  is  said  : 

"Although  from  Christian  verity  we  ought  to  acknowledge  each 
person  to  be  God  and  Lord,  yet  from  the  Christian  faith  it  is  not  al- 
lowable to  speak  of  or  to  name  three  Gods  and  three  Lords." 

Nothing  else  can  be  meant  by  this  than  that  we  ought  to  ac- 
knowledge three  Gods  and  Lords,  but  that  it  is  not  allowable  to 
speak  of  or  name  three  Gods  and  three  Lords.  [2.]  Who  can 
have  any  perception  of  one  God  unless  He  is  also  one  in  person  ? 
If  it  is  said  that  such  a  perception  is  possible  if  the  thought  is 
that  the  three  have  one  essence,  is  there  or  can  tkere  be  any 
other  perception  from  this  than  that  they  are  thus  one  in  mind 
and  feeling,  but  nevertheless  are  three  Gods  ?  And  if  one  thinks 
more  deeply  he  says  to  himself.  How  can  the  Divine  essence, 
which  is  infinite,  be  divided  ?  And  how  can  the  Divine  essence 
from  eternity  beget  another,  and  still  further  bring  forth  another 
that  proceeds  from  both  ?     If  it  is  said  that  this  is  to  be  believed 


2IO  ANGELIC    WISDOM 

but  not  thought  about,  who  can  help  thinking  about  that  which 
he  is  told  must  be  believed  ?  From  what  other  source  is  that 
acknowledgment,  which  is  faith  in  its  essence?  Have  not  So- 
cinianisni  and  Arianism,  which  reign  in  more  hearts  than  you 
believe,  arisen  from  the  thought  of  God  as  three  persons  ?  Be- 
lief in  one  God,  and  that  the  Lord  is  the  one  God,  constitutes 
the  church  ;  for  the  Divine  trinity  is  in  Him.  That  this  is  true 
may  be  seen  in  the  Doctrine  of  the  New  yerusalem  concerning 
the  Lord,  from  beginning  to  end.  [3.]  But  what  is  the  thought 
respecting  the  Lord  at  the  present  day?  Is  it  not  a  thought 
that  He  is  God  and  Man,  God  from  Jehovah  the  Father  from 
whom  He  was  conceived,  and  ALan  from  the  Virgin  Mary  of 
whom  He  was  born  ?  Who  thinks  that  God  and  Man  in  Him, 
or  His  Divine  and  His  Human,  are  one  person,  and  are  one  as 
soul  and  body  are  one.  Does  any  one  know  this  ?  Ask  the 
doctors  of  the  church,  and  they  will  say  that  they  have  not 
known  it ;  and  yet  it  is  so  stated  in  the  doctrine  of  the  church 
accepted  throughout  the  Christian  world,  which  is  as  follows  : 

"  Our  Lord  Jesus  Christ,  the  Son  of  God,  is  God  and  Man  ;  and 
although  He  be  God  and  Man  yet  He  is  not  two,  but  one  Christ; 
one  because  the  Divine  took  to  itself  the  Human  ;  yea,  wholly  one, 
for  He  is  one  person ;  for  as  soul  and  body  make  one  man  so  God 
and  Man  is  one  Christ." 

This  is  from  the  Faith  or  Creed  of  Athanasius.  They  have  not 
known  this,  for  the  reason  that  in  reading  it  they  have  not  thought 
of  the  Lord  as  God,  but  only  as  a  man.  [4.]  If  such  are  asked 
whether  they  know  from  whom  He  was  conceived,  whether  from 
God  the  Father  or  from  His  own  Divine,  they  will  answer  that 
He  was  conceived  from  God  the  Father,  for  this  is  according 
to  Scripture.  Then  are  not  the  Father  and  Himself  one,  as 
the  soul  and  the  body  are  one  ?  Who  can  possibly  think  that 
He  was  conceived  from  two  Divines,  and  if  from  His  own  that 
that  was  His  Father?  If  they  are  asked  further  what  their  idea 
is  of  the  Lord's  Divine  and  of  his  Human,  they  will  say  that  His 
Divine  is  from  the  essence  of  the  Father  and  the  Human  from 
the  essence  of  the  mother,  and  that  His  Divine  is  with  the  Father. 
If  you  then  ask  where  his  Human  is  they  will  make  no  reply  ; 
for  they  separate  in  their  thought  His  Divine  and  His  Human, 
and  make  the  Divine  equal  to  the  Divine  of  the  Father  and  the 
Human  like  the  human  of  another  man,  and  do  not  know  that 
they  thus  separate  soul  and  body  ;  nor  do  they  see  the  contrar 
diction  that  He  would  thus  have  been  born  a  rational  man  from  a 
mother  alone.     [5.]    From  the   established  idea   respecting  the 


CONCERNING   THE    DIVINE   PROVIDENCE. — N.   262.  211 

Lord's  Human,  that  it  was  like  the  human  of  another  man,  it 
has  come  to  pass  that  a  Christian  can  scarcely  be  led  to  think 
of  a  Divine  Human,  even  when  it  is  said  that  the  Lord's  soul  ro 
life  from  conception  was  Jehovah  Himself.  Gather  up  the  rea- 
sons, then,  and  consider,  whether  there  is  any  other  God  of  the 
universe  than  the  Lord  alone,  in  whom  the  essential  Di\'ine,  from 
which  are  all  things,  is  that  which  is  called  the  Father,  the  Di- 
vine Human  is  that  which  is  called  the  Son,  and  the  Divine  going 
forth  is  called  the  Holy  Spirit ;  thus  that  God  is  one  in  person 
and  in  essence,  and  that  the  Lord  is  that  God.  [6.]  If  you  per- 
sist, saying  that  the  Lord  Himself  mentions  three  in  Matthezo  : 

"Go  ye  and  make  disciples  of  all  nations,  baptizing  them  into  the  name 
of  the  Father, and  of  the  Son,  and  of  the  Holy  Spirit"  (xxviii.  19), 

yet  it  is  clear  from  the  verse  immediately  preceding  and  from 
that  immediately  following,  that  He  said  this  to  make  known 
that  in  Himself  now  glorihed  there  is  a  Divine  trinity.  In  the 
preceding  verse  He  says  that  all  power  is  given  to  Him  in  heaven 
and  upon  earth  ;  and  in  the  following  verse  He  says  that  He 
would  be  with  them  until  the  end  of  the  age ;  thus  speaking  of 
Himself  alone,  and  not  of  three.  [7.1  Now  as  regards  Divine 
providence,  why  it  has  permitted  Christians  to  worship  one  God 
under  three  persons,  that  is,  to  worship  three  Gods,  and  why 
they  have  hitkerto  not  known  that  God  is  one  in  person  and  in 
essence,  in  whom  is  the  trinity,  and  that  the  Lord  is  this  God. 
Of  this  man  himself,  and  not  the  Lord,  is  the  cause.  This  truth 
the  Lord  has  taught  clearly  in  His  Word,  as  can  be  seen  from 
all  the  passages  quoted  in  the  Doclrinc  of  the  Neiv  yeriisalcni 
concerning  the  Lord.  He  has  also  taught  it  in  the  doctrine  of 
all  the  churches,  in  which  it  is  stated  that  His  Divine  and  His 
Human  are  not  two  but  one  person,  united  like  soul  and  body. 
[8.]  The  first  cause  of  their  dividing  the  Divine  and  the  Hu- 
man, and  making  the  Divine  equal  to  the  Divine  of  Jehovah 
the  Father,  and  the  Human  equal  to  the  human  of  another  man, 
was  that  the  church  after  its  rise  degenerated  into  a  Babylon, 
which  transferred  to  itself  the  Lord's  Divine  power,  but  lest  it 
be  called  Divine  power,  and  not  human  power,  they  made  the 
Lord's  Human  like  the  human  of  another  man.  Afterwards, 
when  the  church  was  reformed,  and  faith  alone  was  adopted  as 
the  sole  means  of  salvation  (the  faith  that  God  the  Father  has 
mercy  for  the  sake  of  the  Son),  this  way  of  regarding  the  Lord's 
Human  could  not  be  changed,  for  the  reason  that  no  one  can 
go  to  the  Lord  and  in  heart  acknowledge  Him  to  be  the  God 
of  heaven  and  earth  until  he  is  ready  to  live  according  to  His 
precepts.     In  the  spiritual  world,  where  all  are  obliged  to  speak 


212  ANGELIC    WISDOM 

as  they  think,  no  one  can  even  mention  the  name  Jesus  unless 
he  has  lived  in  the  world  as  a  Christian.  This  is  of  His  Divine 
providence,  lest  His  name  be  profaned. 

263.  But  that  all  this  that  has  been  said  may  be  still  more 
clear,  I  will  add  what  has  been  said  at  the  end  of  the  DoHrine 
of  the  New  yeriisaleni  concerning  the  Lord  (n.  60,  61),  which  is 
as  follows  : 

"  That  God  and  Man  in  the  Lord,  according  to  the  doflrine  [of 
the  creed],  are  not  two,  but  one  person,  and  wholly  one  as  the  soul 
and  the  body  are  one,  is  clearly  evident  from  many  things  that  He 
said,  as.  That  the  Father  and  He  are  one ;  That  all  things  of  the 
Father  are  His,  and  all  His  are  the  Father's;  That  He  is  in  the  Fa- 
ther, and  the  Father  in  Him  ;  That  all  things  have  been  given  into 
His  hand  ;  That  He  has  all  power;  That  He  is  the  God  of  heaven 
and  earth;  That  whosoever  believes  in  Him  has  eternal  life;  and 
that  whosoever  does  not  believe  in  Him,  upon  him  the  wrath  of  God 
abides  ;  and  further,  that  both  the  Divine  and  the  Human  were 
taken  up  into  heaven,  and  that  in  respecfl  to  both  He  sits  at  the 
right  hand  of  God,  that  is,  that  He  is  almighty;  and  many  more 
things  that  have  been  cited  above  in  great  abundance  from  the 
Word  respecfling  His  Divine  Human  ;  all  of  which  testify  that  God 
is  one  both  in  person  and  in  essence,  in  whom  is  a  trinity,  and  that 
the  Lord  is  that  God.  [2.]  These  things  respecting  the  Lord  are 
now  for  the  first  time  published  because  it  has  been  foretold  in  the 
Apocalypse  (chapters  xxi.  and  xxii.)  that  a  new  church  would  be  in- 
stituted at  the  end  of  the  former  church  in  which  this  doctrine 
would  be  primary.  It  is  this  church  that  is  there  meant  by  "  the  New 
Jerusalem,"  into  which  none  can  enter  except  those  that  acknow- 
ledge the  Lord  alone  as  the  God  of  heaven  and  earth ;  and  this  is 
why  that  church  is  there  called  "  the  Lamb's  wife."  And  I  am  able 
to  announce  that  the  entire  heaven  acknowledges  the  Lord  alone, 
and  that  whoever  does  not  acknowledge  Him  is  not  admitted  into 
heaven,  for  heaven  is  heaven  from  the  Lord.  This  acknowledgment 
itself,  from  love  and  faith,  causes  men  to  be  in  the  Lord  and  the 
Lord  in  them,  as  He  Himself  teaches  xnjo/m  • 

'  In  that  day  ye  shall  know  that  I  am  in  My  Father,  and  ye  in  Me,  and  I  in 
you'  (xiv.  20) : 

again,  in  the  same, 

'  Abide  in  Me  and  I  in  you I  am  the  Vine,  ye  are  the  branches ;  he  that 

abideth  in  Me  and  I  in  him,  the  same  beareth  much  fruit,  for  apart  from 
Me  ye  can  do  nothing.  If  a  man  abide  not  in  Me  he  is  cast  forth  '  (xv. 
4-6;   xvii.  22,  23). 

[3.]  This  has  not  been  seen  from  the  Word  before,  because  if  it 
had  been  it  would  not  have  been  accepted,  for  the  last  judgment 
had  not  yet  been  accomplished  ;  and  before  that  the  power  of  hell 
prevailed  over  the  power  of  heaven  ;  and  man  is  midway  between 
heaven  and  hell.  If,  then,  this  had  been  seen  before,  the  devil,  that 
is.  hell,  would  have  plucked  it  out  of  the  hearts  of  men  and  would 
also  have  profaned  it.  This  state  of  the  power  of  hell  was  wholly 
broken  up  by  the  last  judgment,  which  has  now  been  accomplished. 
Since  that  judgment,  that  is,  now,  every  man  who  wishes  to  be  en- 
lightened and  to  be  wise  can  be." 


CONCERNING    THE    DIVINE  TROVIDENCE. — N.   264.  213 

264*  (ii.)  A  doubt  may  arise  in  opposition  to  Divine  pro- 
vidence from  the  fact  that  hitherto  men  have  not  knowji  that 
there  is  a  spiritual  sense  in  all  the  particulars  of  the  Word,  and 
that  its  holiness  is  therefrom. — For  a  doubt  may  arise  in  oppos- 
ition to  Divine  providence  when  it  is  asked  why  this  has  now 
been  revealed  for  the  first  time,  and  why  it  has  been  revealed 
throuijh  this  man  or  that,  and  not  through  some  primate  of  the 
church.  But  it  is  of  the  Lord's  good  pleasure  whether  this  is 
done  by  a  primate  or  by  the  servant  of  a  primate  ;  the  Lord 
knows  what  the  one  is  and  what  the  other.  But  that  sense  of 
the  Word  has  not  been  revealed  before,  (i,)  because  if  it  had 
been,  the  church  would  have  profaned  it,  and  thereby  have 
profaned  the  essential  holiness  of  the  Word  ;  (2.)  because  the 
genuine  truths,  in  which  the  spiritual  sense  of  the  Word  resides, 
were  not  revealed  by  the  Lord  until  the  last  judgment  had  been 
accomplished,  and  the  new  church  that  is  meant  by  the  Holy 
Jerusalem  was  about  to  be  established  by  the  Lord.  But  let 
these  be  examined  singly.  [2.]  First :  The  spiritual  sense  of 
the  Word  has  not  been  revealed  before,  because  if  it  had  been 
the  church  would  have  profaned  it,  a7id  thereby  have  profaned 
the  essential  holiness  of  the  Word.  Not  long  after  the  establish- 
ment of  the  church  it  was  turned  into  a  Babylon,  and  after- 
wards into  a  Philistia  ;  and  while  Babylon  acknowledges  the 
Word  it  nevertheless  despises  it,  claiming  that  they  are  inspired 
by  the  Holy  Spirit  in  their  supreme  judgment  just  as  much  as 
the  prophets  were.  They  acknowledge  the  Word  for  the  sake 
of  the  vicarship  established  on  the  Lord's  words  to  Peter ;  but 
they  despise  the  Word  because  it  does  not  suit  them.  For  the 
same  reason  it  is  taken  away  from  the  people  and  hidden  in 
monasteries,  w^here  few  read  it.  Consequently  if  the  spiritual 
sense  of  the  Word,  in  which  the  Lord  and  all  angelic  wisdom 
are  present,  had  been  unveiled,  the  Word  would  have  been  pro- 
faned, not  alone  as  it  now  is  in  its  outmosts,  which  are  the 
things  contained  in  the  sense  of  the  letter,  but  also  in  its  inmosts. 
[3.]  Philistia  also,  by  which  is  meant  faith  separate  from  charity, 
would  have  profaned  the  spiritual  sense  of  the  Word,  because 
it  places  salvation  in  certain  words  that  they  may  think  and 
talk  about,  and  not  in  the  good  works  they  must  do,  as  has 
been  shown  before  ;  thus  not  only  making  that  to  be  saving 
that  is  not  saving,  but  also  separating  the  understanding  from 
the  things  that  are  to  be  believed.  What  have  such  to  do  with 
that  light  in  which  the  spiritual  sense  of  the  Word  is?  Would 
it  not  be  turned   into  darkness?     When  the   natural   sense   is 


214  ANGELIC    WISDOM 

turned  into  darkness  what  would  not  be  done  with  the  spiritual 
sense?  Does  any  one  of  such,  who  has  confirmed  himself  in 
faith  separate  from  charity  and  in  justification  by  that  alone, 
wish  to  know  what  good  of  life  is,  wish  to  know  what  love  to 
the  Lord  and  towards  the  neighbor  is,  what  charity  is,  and  what 
the  goods  of  charity  are,  and  what  good  works  are,  and  doing 
them,  or  even  what  faith  is  in  its  essence,  or  any  genuine  truth 
that  constitutes  it?  Such  write  volumes  confirming  only  that 
which  they  call  faith,  and  claiming  that  all  the  things  just  men- 
tioned are  included  in  that  faith.  From  all  this  it  is  clear  that 
if  the  spiritual  sense  of  the  Word  had  been  unveiled  before,  it 
would  have  come  to  pass  according  to  the  Lord's  words  in 
Matthew : 

"  If  thine  eye  be  evil  thy  whole  body  shall  be  darkened.  If,  therefore, 
the  light  that  is  in  thee  becomes  darkness,  how  great  is  that 
darkness  !"  (vi.  23,) 

"the  eye,"  in  the  spiritual  sense  of  the  Word,  meaning  the  un- 
derstanding. [4.]  Secondly  :  The  genuine  truths  in  which  the 
spiritual  sense  of  the  Word  7'e sides  were  not  revealed  by  the  Lord 
until  the  last  judgment  had  been  accomplished,  and  the  new 
church  that  is  meant  by  ''the  Holy  Jerusalem'''  was  about  to  be 
established  by  the  Lord.  It  was  foretold  by  the  Lord  in  the 
Apocalypse  that  when  the  last  judgment  had  been  accomplished 
genuine  truths  would  be  unveiled,  a  new  church  established,  and 
the  spiritual  sense  of  the  Word  disclosed.  That  the  last  judg- 
ment has  been  accomplished  is  shown  in  the  treatise  on  the  Last 
yudgment,  and  again  in  the  Continuation  of  it.  This,  too,  is 
what  is  meant  by  "the  passing  away  of  the  heaven  and  earth" 
(Apoc.  xxi.  i).  That  genuine  truths  will  then  be  unveiled  is 
foretold  in  these  words  in  the  Apocalyse  : 

"  And  He  that  sat  upon  the  throne  said,  Behold  I  make  all  things  new  " 
(xxi.  5  ;  also  xix.  17,  iS ;  .xxi.  18-21  ;  xxii.  i,  2); 

also  that  the  spiritual  sense  of  the  Word  is  then  to  be  unveiled 
I  xi.x.  1 1-16),  this  being  meant  by  "  the  white  horse,"  upon  which 
He  sat  who  was  called  the  Word  of  God,  and  was  Lord  of  lords 
and  King  of  kings  (see  the  treatise  on  The  White  Horse).  That 
the  Holy  Jerusalem  means  the  new  church  that  would  then  be 
be  established  by  the  Lord  may  be  seen  in  the  Doctrine  of  the 
Neiv  yerusalem  concerning  the  Lord  (n.  62-65),  where  this  is 
shown.  [5.]  From  all  this  it  is  now  clear  that  the  spiritual  sense 
of  the  Word  was  to  be  re\'ealed  for  a  new  church  that  will  ac- 
knowledge and  worship  the  Lord  alone,  and  will  hold  His  Word 


CONCERNING    THE    DIVINE    PROVIDENCE. — N.   265.  215 

to  be  holy,  will  love  Di\ine  truths,  and  will  rejecl  faith  separate 
from  charity.  But  in  regard  to  this  sense  of  the  Word  many 
things  may  be  seen  in  the  DoBrine  of  the  Nciu  yenisalem  con- 
cerning the  Sacred  Scripture  (n.  5-26,  and  the  following  num- 
bers) ;  namely,  what  the  si)iritual  sense  is  (n.  5-26)  ;  that  the 
spiritual  sense  is  in  each  thing  and  in  all  things  of  the  Word 
(n.  9-17);  that  it  is  from  the  spiritual  sense  that  the  Word  is 
Divinely  inspired,  and  holy  in  every  word  (n.  18,  19);  that 
the  spiritual  sense  has  been  hitherto  unknown,  and  why  it  has 
not  been  revealed  before  (n.  20-25)  ;  that  hereafter  the  spir- 
itual sense  will  be  given  only  to  those  who  are  in  genuine 
truths  from  the  Lord  (n.  26).  [6.]  From  all  this  it  can  now 
be  seen  that  it  is  of  the  Lord's  Divine  providence  that  the 
spiritual  sense  has  been  hidden  from  the  world  until  the 
present  age,  and  in  the  mean  while  has  been  preserved  in 
hea\en  among  the  angels,  who  deri\e  their  wisdom  from  it. 
That  sense  was  known  to  the  ancients  who  lived  before  Moses, 
and  was  carefully  studied  ;  but  their  ])Osterity  converted  corre- 
spondences, of  which  alone  their  Word  and  their  religion  there- 
from consisted,  into  idolatries  of  various  kinds,  and  the  Egyptians 
converted  them  into  magic,  and  consequently  in  the  Lord's  Di- 
vine providence,  the  Word  was  closed  up,  first  with  the  children 
of  Israel  and  afterwards  with  Christians,  for  the  reasons  given 
above ;  and  now  it  is  again  opened  for  the  Lord's  New  Church. 
265*  (iii.)  A  doubt  viay  arise  in  opposition  to  Divine  pro- 
vidence from  the  fafl  that  hitherto  men  have  not  known  that  to 
shun  evils  as  siiis  is  the  Christian  religion  itself. — That  this  is 
the  Christian  religion  itself  has  been  shown  in  the  Doctrine  of 
Life  for  the  Netv  yenisalem,  from  beginning  to  end ;  and  be- 
cause faith  separate  from  charity  is  the  only  obstacle  to  its 
adoption,  that  also  is  treated  of.  It  is  said  that  it  is  unknown 
that  to  shun  evils  as  sins  is  the  Christian  religion  itself.  For  it  is 
unknown  to  almost  ever)'  one,  and  yet  is  known  to  every  one, 
as  may  be  seen  above  (n.  25S).  It  is  unknown  to  almost  e\'ery 
one  because  it  has  been  blotted  out  by  faith  separated  ;  for  that 
faith  affirms  that  faith  alone  saves,  and  not  any  good  work  or 
good  of  charity;  also  that  they  are  no  longer  under  the  yoke  of 
the  law,  but  free.  Those  who  have  often  heard  such  things  no 
longer  give  any  thought  to  any  evil  of  life  or  to  any  good  of  life. 
Moreover,  every  man  from  his  own  nature  inclines  to  embrace 
this  faith,  and  when  he  has  embraced  it  he  gives  no  further  thought 
to  the  state  of  his  life.  This  is  why  this  truth  is  unknown.  [2.1 
That  it  is  unknown  has  been  disclosed  to  me  in  the  spiritual  world. 
I  have  asked  more  than  a  thousand  new  comers  from  the  world 


2l6  ANGELIC    WISDOM 

whether  they  know  that  to  shun  evils  as  sins  is  religion  itself; 
and  they  said  that  they  did  not  know,  and  that  this  was  some- 
thing new,  not  heard  of  before  ;  although  they  had  heard  that 
they  cannot  do  good  of  themselves,  and  that  they  are  not  under 
the  yoke  of  the  law.  When  I  asked  whether  they  did  not  know 
that  a  man  must  examine  himself,  see  his  sins,  repent,  and  then 
begin  a  new  life,  and  that  otherwise  sins  are  not  remitted,  and 
if  sins  are  not  remitted  men  are  not  saved,  and  reminded  them 
that  this  had  been  read  to  them  in  a  loud  voice  as  often  as  they 
went  to  the  Holy  Supper,  they  replied  that  they  gave  no  at- 
tention to  these  things,  but  only  to  this,  that  they  have  remis- 
sion of  sins  by  means  of  the  sacrament  of  the  Supper,  and  that 
faith  does  the  rest  without  their  knowledge.  [3.]  Again  I  asked, 
Why  have  you  taught  your  children  the  decalogue?  Is  it  not 
that  they  might  know  what  evils  are  sins  to  be  shunned ;  or  is 
it  only  that  they  might  know  these  things  and  believe,  and  not 
do?  Why,  then,  do  you  say  that  this  is  new?  To  this  they 
have  only  been  able  to  reply  that  they  know  and  yet  do  not 
know ;  and  that  they  never  thought  about  the  sixth  command- 
ment when  committing  adultery,  or  about  the  seventh  command- 
ment when  stealing  or  defrauding,  and  so  on ;  still  less  that  such 
things  are  contrary  to  the  Divine  law,  thus  against  God.  [4.] 
When  I  have  mentioned  many  things  from  the  dodlrines  of  the 
churches  and  from  the  Word  to  prove  that  shunning  and  turn- 
ing away  from  e\ils  as  sins  is  the  Christian  religion  itself,  and 
that  every  one  has  faith  as  he  does  this,  they  were  silent.  But 
they  were  convinced  that  this  is  true  when  they  saw  that  all 
were  examined  in  regard  to  their  life,  and  were  judged  accord- 
ing to  their  deeds,  and  no  one  was  judged  according  to  faith 
separate  from  life,  because  every  one  has  faith  according  to  his 
life.  [5.]  That  this  has  been  for  the  most  part  vmknown  to  the 
Christian  world  is  from  the  law  of  the  Divine  providence  that 
e^'ery  one  is  left  to  act  from  freedom  in  accordance  with  reason 
(see  above,  n.  71-99,  and  n.  100-128);  also  from  the  law  that 
no  one  is  taught  immediately  from  heaven,  but  mediately  through 
the  Word  and  doctrine  and  preaching  from  it  (n.  154-174)  ; 
also  from  all  the  laws  of  permission,  which  are  likewise  laws  of 
the  Divine  pro\'idence.     (More  on  this  above,  n.  258.) 

274*  (i\'.)  A  do7cbt  may  arise  in  opposition  to  Divine  p?'o- 
videyice  from  the  faft,  that  it  has  7iot  hitherto  been  known  that 
man  lives  as  a  man  after  death;  also  that  this  has  not  been  disclosed 
before. — This  has  not  been  known  before  for  the  reason  that  in 
those  who  do  not  shun  evils  as  sins  there  is  concealed  interiorly 
a  belief  that  man  does  not  live  after  death ;   and  therefore  it 


CONCERNING   THE   DIVINE    PROVIDENCE. — N.  274.         217 

is  a  matter  of  no  consequence  to  them  whether  it  is  said  that 
man  Hves  as  a  man  after  death  or  whether  it  is  said  that  he  is  to 
rise  again  at  the  day  of  the  last  judgment ;  and  if  by  any  chance 
a  behef  in  the  resurrection  occurs  to  him  he  says  to  himself,  "It 
will  be  no  worse  for  me  than  for  others  ;  if  I  go  to  hell  I  shall 
have  plenty  of  company,  and  the  same  is  true  if  I  go  to  heaven." 
And  yet  in  all  that  have  any  religion  there  is  implanted  a  know- 
ledge that  after  death  they  live  as  men ;  while  the  idea  that 
they  will  then  live  as  souls  and  not  as  men  exists  only  with 
those  that  have  been  infatuated  by  their  own  intelligence,  and 
with  no  others.  That  in  every  one  that  has  any  religion  there 
is  implanted  a  knowledge  that  after  death  he  will  live  as  a  man 
can  be  seen  from  the  following  considerations: — (i.)  Does  any 
one  when  dying  think  otherwise?  (2.)  [2.]  What  eulogist, 
when  lamenting  the  dead,  does  not  exalt  them  to  heaven,  and 
place  them  among  angels  as  talking  with  them  and  enjoying 
their  happiness?  Some,  moreover,  are  deified.  (3.)  [3.]  Who 
among  the  common  people  does  not  believe  that  when  he  dies, 
if  he  has  lived  well,  he  will  go  to  a  heavenly  paradise,  be  clothed 
in  white  raiment,  and  enjoy  eternal  life?  (4.)  [4.]  What  priest 
is  there  who  does  not  say  the  same  or  like  things  to  one  about 
to  die?  And  when  he  says  it  he  also  believes  it,  except  when 
he  is  thinking  about  the  last  judgment.  (5.)  [5.]  Who  does 
not  believe  that  his  little  children  are  in  heaven,  and  that  after 
death  he  will  see  his  wife  whom  he  has  loved?  Who  thinks 
that  they  are  ghosts,  still  less  that  they  are  souls  or  minds  flit- 
ting about  the  universe?  (6.)  [6.]  Who  obje6ls  when  anything 
is  said  about  the  lot  or  state  of  those  who  have  passed  from 
time  to  time  into  the  eternal  life?  I  have  said  to  many  that 
such  is  the  state  and  lot  of  these  and  of  those,  and  I  have  never 
heard  any  one  say  that  they  have  not  yet  had  their  lot,  but  will 
have  it  at  the  time  of  tlie  judgment.  (7.)  [7.]  When  one  sees 
angels  painted  or  sculptured  does  he  not  recognize  them  to  be 
such?  Who  thinks  at  such  a  time  that  they  are  spirits  without 
bodies,  or  are  air  or  clouds,  as  some  of  the  learned  have  taught? 
(8.)  [8.]  The  papists  believe  that  their  saints  are  human  beings 
in  heaven,  and  that  the  rest  are  somewhere  else ;  the  Moham- 
medans believe  the  same  of  their  dead  ;  the  Africans  believe  this 
more  than  others,  and  many  other  nations  believe  it ; — why  do 
not  Reformed  Christians  who  know  it  from  the  Word?  (9.) 
[9.]  From  this  knowledge' implanted  in  every  one  there  are 
some  that  aspire  to  immortality  of  fame  ;  for  this  knowledge  is 
turned  into  such  an  aspiration  with  some,  and  makes  them 
heroes  or  brave  in  war.  (10.)  [10.]  Incjuiry  was  made  in  the 
spiritual  world  whether  this  knowledge  is  implanted  in  all,  and 


2l8  ANGELIC   WISDOM 

it  was  found  to  be  implanted  in  all,  not  however  in  the  natu- 
ral ideas  belonging  to  their  external  thought,  but  in  the  spiritual 
ideas  belonging  to  their  internal  thought.  From  all  this  it  can 
be  seen  that  no  doubt  in  opposition  to  a  Divine  providence 
ought  to  arise  from  the  fa6l  that  it  is  supposed  to  be  now  first 
disclosed  that  man  lives  as  a  man  after  death.  It  is  only  man's 
sensual  part  that  wishes  to  see  and  to  touch  what  it  is  to  believe ; 
and  whoever  does  not  think  above  that  is  in  the  darkness  of 
night  regarding  the  state  of  his  life. 


Evils  are  permitted  for  the  sake  of  the  end,  which  is 

salvation. 

275*  If  man  were  born  into  the  love  into  which  he  was  cre- 
ated he  would  not  be  in  any  evil,  nor  would  he  even  know  what 
evil  is ;  for  one  who  has  not  been  in  evil,  and  consequently  is 
not  in  evil,  cannot  know  \\hat  evil  is  ;  and  if  told  that  this  or 
that  is  evil  would  not  believe  it  possible.  Such  was  the  state  of 
innocence  in  which  Adam  and  Eve  his  wife  were,  the  "naked- 
ness" that  they  were  not  ashamed  of  signifying  that  state.  A 
knowledge  of  evil  after  the  fall  is  meant  by  eating  from  the  tree 
of  the  knowledge  of  good  and  evil.  The  love  into  which  man 
was  created  is  love  of  the  neighbor,  to  the  end  that  he  may  wish 
as  well  to  the  neighbor  as  to  himself  and  even  better,  and  may 
be  in  the  delight  of  that  love  when  he  is  doing  good  to  the 
neighbor;  nearly  the  same  as  a  parent's  love  for  his  children. 
This  love  is  truly  human,  for  there  is  in  it  a  spiritual  [element] 
that  distinguishes  it  from  the  natural  love  that  belongs  to  brute 
animals.  If  man  were  born  into  that  love  he  would  not  be  born 
into  the  thick  darkness  of  ignorance,  as  every  man  now  is,  but 
into  a  certain  light  of  knowledge  and  intelligence  therefrom  ;  and 
these  he  would  quickly  come  into  after  birth.  At  first,  of  course, 
he  would  creep  like  a  quadruped,  but  with  an  inherent  en- 
deavor to  raise  himself  up  upon  his  feet ;  for  however  much  like 
a  quadruped  he  would  not  turn  his  face  downward  to  the  earth 
but  forward  towards  heaven,  and  would  so  raise  himself  up  as 
to  be  able  to  look  upwards. 

276.  But  when  love  of  the  neighbor  was  turned  into  love 
of  sell,  and  this  love  increased,  human  love  was  turned  into  ani- 
mal love,  and  man  from  being  a  man  became  a  beast,  with  the 


CON'CERNIXG   THE    DIVINE    PROVIDENXE. — N.  277a.  219 

difference  that  he  was  able  to  think  about  what  affedled  the  senses 
of  the  body,  and  could  rationally  discriminate  one  thing  from  an- 
other, and  could  be  taught,  and  could  become  a  civil  and  moral 
man,  and  tinally  a  spiritual  man.  For,  as  has  been  said,  a  man 
has  a  spiritual,  and  by  this  he  is  distinguished  from  a  brute  ;  for 
by  this  he  is  able  to  know  what  civil  evil  and  civil  good  are, 
also  what  moral  evil  and  moral  good  are,  and  if  he  will,  what 
spiritual  evil  and  spiritual  good  are.  When  love  of  the  neigh- 
bor had  been  turned  into  love  of  self  man  could  no  longer 
be  born  into  the  light  of  knowledge  and  intelligence,  but  he  was 
born  into  the  darkness  of  ignorance,  because  he  was  born  into 
the  very  outmost  of  life  called  the  corporeal-sensual ;  and  from 
that  he  could  be  led  into  the  interiors  of  the  natural  mind  by 
means  of  instruction,  the  spiritual  always  accompanying.  Why 
man  is  born  into  the  outmost  of  life  which  is  called  the  corporeal- 
sensual,  and  consequently  into  the  thick  darkness  of  ignorance, 
will  be  seen  in  what  follows.  [2.]  That  love  of  the  neighbor 
and  love  of  self  are  opposite  loves  any  one  can  see  ;  for  love  of 
the  neighbor  wishes  well  to  every  one  from  itself,  while  love 
of  self  wishes  well  to  itself  alone  from  every  one,  love  of  the 
neighbor  wishes  to  serve  every  one,  while  love  of  self  wishes 
every  one  to  serve  it  ;  lo\-e  of  the  neighbor  regards  every  one 
as  its  brother  and  friend,  while  love  of  self  regards  every  one  as 
its  servant,  or  as  its  enemy  if  he  does  not  serve  it;  in  a  word, 
it  regards  itself  only,  and  others  scarcely  as  men,  holding  them 
in  heart  in  less  estimation  than  its  horses  and  dogs.  And  be- 
cause it  regards  them  as  of  no  account  it  thinks  nothing  ot  do- 
ing evil  to  them  ;  and  this  is  the  source  of  hatred  and  re\'enge, 
adultery  and  whoredom,  theft  and  fraud,  lying  and  defamation, 
violence  and  cruelty,  and  other  such  evils.  Such  are  the  evils 
in  which  man  is  from  birth.  That  they  are  permitted  for  the 
sake  of  the  end,  which  is  salvation,  will  be  shown  in  the  follow- 
ing order : 

(i.)    Every  viati  is  in  evil,  and  mitst  be  led  away  from  evil 
in  order  to  be  reformed. 
(ii.)    Evils  cannot  be  removed  icnless  they  appear. 
(iii.)    So  far  as  evils  are  removed  they  are  remitted. 
(iv.)     Thus  the  permission  of  evil  is  for  the  sake  of  the  end, 
that  there  may  be  salvation. 

^Jjfi,  (i.)  Every  man  is  in  evil,  and  must  be  led  away  from 
evil  in  order  to  be  reformed. — It  is  admitted  in  the  church  that 
every  man  has  hereditary  evil,  and  that  from  this  he  is  in  the 
lust  of  many  evils  ;  and  it  is  from  this  that  man  cannot  do  good 


220  ANGELIC    WISDOM 

of  himself-  for  evil  does  not  do  good  except  such  good  as  hes 
evil  within  it.  The  evil  that  is  within  the  good  is  his  doing  the 
good  for  the  sake  of  self,  and  thus  only  for  the  sake  of  the  ap- 
pearance. It  is  admitted  that  this  evil  is  inherited  from  parents. 
It  is  said  to  be  from  Adam  and  his  wife,  but  this  is  an  error ;  for 
every  one  is  born  into  it  from  his  parent,  and  the  parent  from 
his  parent,  and  he  from  his,  and  thus  it  is  successively  transferred 
from  one  to  another  ;  so,  too,  it  is  increased,  and  grows  as  it  were 
to  a  vast  heap,  and  is  transmitted  to  offspring.  In  consequence 
of  this  there  is  nothing  sound  in  man,  but  he  is  altogether  evil. 
Who  has  any  feeling  that  it  is  w'rong  to  love  himself  more  than 
others?  Who,  then,  knows  that  it  is  evil?  And  yet  this  is  the 
head  of  all  evils.  [2.]  That  there  is  this  transmission  from  pa- 
rents, grandfathers,  and  great-grandfathers,  is  evident  from 
manv  things  that  are  known  in  the  world,  as  that  households, 
families,  and  even  nations,  are  distinguished  from  each  other 
merely  by  the  face,  and  the  face  is  a  type  of  the  mind,  and  the 
mind  is  in  accord  with  the  affe6lions  which  belong  to  the  love. 
Sometimes,  too,  the  features  of  a  grandfather  reappear  in  those 
of  a  grandson  or  a  great-grandson.  From  the  features  alone  I 
know  whether  a  man  is  a  Jew  or  not,  and  also  from  what  stock 
some  are ;  and  others  doubtless  know  the  same.  If  affections, 
which  belong  to  the  love,  are  thus  derived  and  handed  dow^n 
from  parents,  it  follows  that  evils  are,  for  they  belong  to  the 
affections.  But  the  origin  of  this  resemblance  shall  now'  be  ex- 
plained. [3.]  Every  one's  soul  is  from  the  father,  and  from  the 
mother  it  is  merely  clothed  with  a  body.  That  the  soul  is  from 
the  father  follows  not  only  from  the  things  mentioned  above, 
but  also  from  many  other  indications  ;  also  from  the  fa6f;  that  a 
child  of  a  black  or  Moorish  father  by  a  white  or  European  w^o- 
man  is  black,  and  vice  versa ;  also  chiefly  from  this,  that  the 
soul  is  in  the  seed,  for  from  the  seed  is  impregnation,  and  the 
seed  is  what  is  clothed  with  a  body  by  the  mother.  The  seed 
is  the  primal  form  of  the  love  in  which  the  father  is ;  it  is  the 
form  of  his  ruling  love  with  its  nearest  derivations,  which  are 
the  inmost  affections  of  that  love.  [4.]  In  every  one  these  af- 
fe6f;ions  are  encompassed  with  the  honesties  that  belong  to  moral 
life  and  with  the  goodnesses  that  belong  partly  to  the  civil  and 
partly  to  the  spiritual  life.  These  constitute  the  external  of  life 
even  with  the  wicked.  Into  this  external  of  life  every  infant 
is  born,  and  consequently  is  loveable ;  but  as  the  child  grows  to 
boyhood  or  to  youth  he  passes  from  that  external  to  what  is 
interior,  and  finally  to  the  ruling  love  of  his  father ;  and  if  this 
has  been  evil,  and  has  not  by  various  means  been  tempered  and 


COXCEKXI.XG    THE    DIVINE    PROVIDEN'CE. — N.  278a.  221 

bent  by  his  teachers,  it  becomes  his  love  as  it  was  the  father's. 
And  yet  the  evil  is  not  eradicated  but  only  renio\ed  ;  of  which 
in  what  follows.     Evidently,  then,  every  man  is  in  evil. 

277&,  That  man  must  be  led  away  from  e\il  in  order  to 
be  reformed  is  evident  without  explanation  ;  for  he  that  is  in 
evil  in  the  world  is  in  evil  after  he  has  left  the  world ;  conse- 
quently if  evil  is  not  removed  in  the  world  it  cannot  be  removed 
afterwards.  Where  the  tree  falls  there  it  lies.  So,  too,  does  a 
man's  life  when  he  dies  remain  such  as  it  has  been.  Every 
one  is  judged  according  to  his  deeds  ;  not  that  these  are  enum- 
erated, but  because  he  returns  to  them  and  ac^s  in  the  same 
way ;  for  death  is  a  continuation  of  life,  with  the  difiterence  that 
man  cannot  then  be  reformed.  All  reformation  is  eftected  in 
completeness,  that  is,  simultaneously  in  first  principles  and  in 
outmosts  ;  and  outmosts  are  reformed  harmoniously  with  first 
principles  while  man  is  in  the  world,  and  cannot  be  reformed 
afterwards,  because  the  outmosts  of  life  that  man  carries  with 
him  after  death  become  quiescent,  and  are  in  harmony  with  his 
interiors,  that  is,  they  a6l  as  one. 

278f/.  (ii.)  Evils  cannot  be  removed  jpiless  they  appear. — 
This  does  not  mean  that  man  must  do  evils  in  order  that  they 
may  appear,  but  that  he  must  examine  himself, — not  his  deeds 
alone  but  his  thoughts,  and  what  he  would  do  if  he  did  not  fear 
the  laws  and  disrepute,  especially  what  evils  he  regards  in  his 
spirit  as  allowable  and  does  not  account  as  sins  ;  for  these  he 
still  does.  It  is  to  enable  man  to  examine  himself  that  an  un- 
derstanding has  been  given  him,  and  this  is  separated  from  the 
will  to  the  end  that  he  may  know,  understand,  and  acknowledge 
what  is  good  and  what  is  evil,  also  that  he  may  see  what  his 
will  is,  that  is,  what  he  loves  and  what  he  longs  for.  In  order 
that  man  may  see  this  there  has  been  given  to  his  understand- 
ing higher  and  lower  thought,  or  interior  and  exterior  thought, 
to  enable  him  to  see  from  the  higher  or  interior  thought  what 
the  will  is  doing  in  the  lower  and  exterior  thought ;  this  he  sees 
as  a  man  sees  his  face  in  a  mirror  ;  and  when  he  sees  it  and 
knows  what  sin  is,  he  is  able,  if  he  implores  the  Lord's  help,  to 
cease  willing  it,  to  shun  it,  and  afterwards  to  acl  against  it,  if  not 
freely,  still  to  coerce  it  by  combat,  and  finally  to  turn  away  from  it 
and  hate  it ;  and  then,  and  not  before,  he  perceives  and  also  feels 
that  evil  is  evil  and  that  good  is  good.  This,  then,  is  examining 
one's  self,  seeing  one's  evils,  acknowledging  them,  and  afterwards 
refraining  from  them.  But  as  there  are  few  who  know  that  this  is 
the  Christian  religion  itself  (because  only  those  who  know  this 


222  ANGELIC    WISDOM 

have  charity  and  faith,  and  they  alone  are  led  by  the  Lord  and  do 
good  froni  Him),  so  something  shall  be  said  of  those  who  do  not 
do  this  and  nevertheless  think  that  they  have  religion.  They 
are  these:  (i.)  Those  who  confess  themselves  guilty  of  all  sins, 
and  do  not  search  out  any  sin  in  themselves.  (2.)  Those  who 
negle6l  the  search  from  religious  reasons.  (3.)  Those  who  for 
worldly  reasons  think  nothing  about  sins,  and  are  therefore  ignor- 
ant of  them.  (4.)  Those  who  favor  them  and  in  consequence 
are  ignorant  of  them.  (5.)  To  all  such  sins  are  not  apparent, 
and  therefore  cannot  be  removed.  (6.)  Lastly,  the  reason, 
hitherto  hidden,  w-ill  be  made  evident,  why  evils  cannot  be  re- 
moved unless  they  are  sought  out,  discovered,  acknowledged, 
confessed,  and  resisted. 

278&.  But  these  points  must  be  examined  one  by  one,  be- 
cause they  are  the  primary  things  on  man's  part  of  the  Christ- 
ian religion.  First :  Of  those  who  confess  themselves  gidlty  of 
all  sins,  and  do  not  search  out  any  sin  in  themselves.  Such  a  one 
says,  "  I  am  a  sinner,  for  I  was  born  in  sin  ;  there  is  nothing 
sound  in  me  from  head  to  foot,  I  am  nothing  but  evil :  good 
God,  be  gracious  unto  me,  pardon  me,  cleanse  me,  save  me, 
make  me  to  walk  in  purity  and  the  way  of  righteousness,"  and 
so  on  ;  and  yet  he  does  not  examine  himself,  and  consequently 
is  ignorant  of  any  evil ;  and  no  one  can  shun  that  of  which  he 
is  ignorant,  still  less  can  he  fight  against  it.  He  also  believes 
himself  to  be  clean  and  washed  after  his  confessions,  and  yet  he 
is  unclean  and  unwashed  from  the  head  to  the  sole  of  the  foot ; 
for  a  confession  of  all  sin  is  unconsciousness  of  all,  and  at  length 
blindness.  It  is  like  a  universal  apart  from  any  particular,  which 
is  nothing.  [2.]  Secondly  :  Of  those  who  ncgkn,  the  search 
from  religious  reasons.  These  are  especially  such  as  separate 
charity  from  faith  ;  for  they  say  to  themselves,  "Why  should  I 
search  whether  there  is  evil  or  good?  Why  search  for  evil, 
when  it  does  not  condemn  me;  or  why  for  good,  when  it  does 
not  save  me?  It  is  faith  alone,  thought  and  declared  with  trust 
and  confidence,  that  justifies  and  purifies  from  all  sin  ;  and  when 
once  I  am  justified  I  am  whole  before  God.  I  am  indeed  m 
evil,  but  God  wipes  this  away  as  soon  as  it  it  is  done,  and  thus 
it  no  longer  appears ;"  and  other  like  things.  But  who  does  not 
see,  if  he  will  open  his  eyes,  that  such  things  are  empty  word?, 
in  which  there  is  no  reality,  because  there  is  no  good  in  them? 
Who  cannot  so  think  and  speak,  even  with  trust  and  confidence, 
when  at  the  same  time  he  is  thinking  about  hell   and    eternal 


CONXERNIXG    THE    DIVINE    PROVIDENCE. — N.   278^^!.        223 

damnation  ?  Does  such  a  one  wish  to  know  anything  further, 
either  what  is  true  or  what  is  good?  Respecting  truth  he  says, 
"What  is  truth  but  that  which  confirms  this  faith?"  And  re- 
specting good  he  says,  "What  is  good  but  that  which  is  in  me 
from  this  faith?  But  that  it  may  be  in  me  I  must  not  do  it  as 
from  myself,  since  this  is  meritorious ;  and  good  for  which 
merit  is  claimed  is  not  good."  Thus  he  ignores  everything  un- 
til he  ceases  to  know  what  evil  is.  What  then  shall  he  examine 
and  see  in  himself?  Does  not  his  state  then  become  such  that 
the  pent-up  fires  of  the  lusts  of  evil  consume  the  interiors  of  his 
mind  and  lay  them  waste  to  the  very  gate?  Only  this  gate 
does  he  guard  that  the  burning  may  not  appear  ;  but  after  death 
this  is  opened,  and  then  it  is  evident  to  all.  [3.]  Thirdly  :  Of 
those  ivho  for  worldly  reaso7is  thi7ik  nothing  about  sins  and  are 
therefore  ignorant  of  them.  These  are  such  as  love  the  world 
above  all  things,  and  admit  no  truth  that  weakens  any  falsity 
of  their  religion,  saying  to  themselves,  "What  is  that  to  me? 
It  is  not  for  me  to  think  of"  Thus  they  reje6l  the  truth  the 
moment  it  is  heard,  and  if  they  listen  to  it  they  stifle  it.  They 
do  much  the  same  when  they  hear  preaching  ;  they  retain  no- 
thing of  it  except  some  few  phrases, — nothing  real.  Dealing 
thus  with  truths  they  do  not  know  what  good  is ;  for  good  and 
truth  aft  as  one ;  and  from  any  good  that  is  not  from  truth  evil 
is  not  recognized,  unless  it  be  to  call  it  good,  and  this  is  done 
by  means  of  reasonings  from  falsities.  Such  are  meant  by  the 
seed  that  fell  among  thorns,  of  whom  the  Lord  says  : 

"Others  fell  among  the  thorns,  and  the  thorns  grew  up  and  choked 

them These  are  they  that  hear  the  Word,  and  the  care  of 

this  world  and  the  deceitfulness  of  riches  so  choke  the  Word  that 
it  becometh  unfruitful "  {Matt.  xiii.  7,  22  ;  Mark  iv.  7,  19 ;  Luke 
viii.  7,  14). 

[4.]  Fourthly  :  Of  those  that  favor  sins,  and  in  consequence  are 
ignorant  of  them.  These  are  such  as  acknowledge  God  and 
worship  Him  in  accordance  with  established  ceremonies,  and 
convince  themselves  that  any  evil  that  is  a  sin  is  not  a  sin,  paint- 
ing it  over  with  fallacies  and  appearances,  and  thus  hiding  its 
enormity  ;  and  having  done  this  they  favor  it,  and  make  it  their 
friend  and  familiar.  It  is  said  that  those  do  this  who  acknow- 
ledge God,  for  others  do  not  regard  any  evil  as  a  sin,  for  all  sin 
is  against  God.  But  let  examples  illustrate.  One  that  is 
greedy  for  wealth  makes  an  evil  to  be  no  sin  when,  from  reas- 
ons that  he  devises,  he  makes  certain  kinds  of  fraud  allowable. 


224  ANGELIC   WISDOM 

He  does  the  same  who  justifies  in  himself  a  spirit  of  revenge 
against  enemies  ;  or  who  in  war  justifies  the  plundering  of  those 
who  are  not  enemies.  [5.]  Fifthly  :  To  all  szich  sins  a^-e  not 
appareyit  and  therefo7'e  cannot  be  removed.  All  evil  that  is  not 
seen  cherishes  itself  It  is  like  fire  in  wood  covered  with  ashes, 
or  like  matter  in  a  wound  that  is  not  opened.  For  all  e\'il  that 
is  shut  in  grows  and  does  not  stop  till  the  .end  is  reached.  That 
no  evil,  therefore,  may  be  shut  up,  every  one  is  permitted  to 
think  in  favor  of  God  or  against  God,  and  in  favor  of  the  holy 
things  of  the  church  or  against  them,  and  not  be  punished  there- 
for in  the  world.     Of  this  the  Lord  thus  speaks  in  Isaiah  : 

"From  the  sole  of  the  foot  even  unto  the  head  there  is  no  soundness 
in  it ;  the  wound,  the  bruise,  and  the  fresh  stripe,  they  have  not 

been   pressed    out,    nor   bound    up,    nor    mollified   with  oil 

Wash  you,  make   you  clean  ;   put   away  the  evil  of  your  doings 

from  before  Mine  eyes  ,  cease  to  do  evil  ;  learn  to  do  well 

Then,  although  your  sins  have  been  as  scarlet  they  shall  become 
white  as  snow  ;  although  they  have  been  red  as  crimson  they  shall 

be  as  wool But  if  ye  refuse  and  rebel  ye  shall  be  devoured 

by  the  sword"  (i.  6,  16-18,  20). 

^'To  be  devoured  by  the  sword"  signifies  to  perish  by  the  fals- 
ity of  evil.  [6.]  Sixthly  :  The  reason  hitherto  hidden  why  evils 
€an7iot  be  removed  njiless  they  are  sought  out,  discovered,  acknozv- 
ledged,  confessed  a^id  i'esisted.  It  has  been  remarked  in  the  pre- 
ceding pages  that  the  entire  heaven  is  arranged  in  societies 
according  to  [the  affections  of  good,  and  the  entire  hell  accord- 
ing to]  the  lusts  of  evil  opposite  to  the  affections  of  good.  As 
to  his  spirit  e\'ery  man  is  in  some  society ;  in  a  hea\'enl3'  society 
if  he  is  in  an  affeclion  for  good,  but  in  an  infernal  society  if  he 
is  in  a  lust  of  evil.  This  is  unknown  to  man  so  long  as  he  lives 
in  the  world  ;  ne\'ertheless  he  is  in  respect  to  his  spirit  in  some 
society,  and  without  this  he  cannot  live,  and  by  means  of  it  he 
is  governed  by  the  Lord.  If  he  is  in  an  infernal  society  he  can 
be  led  out  of  it  by  the  Lord  only  in  accordance  with  the  laws 
of  His  Divine  providence,  among  which  is  this,  that  the  man 
must  see  that  he  is  there,  must  wish  to  go  out  of  it,  and  must 
try  to  do  this  of  himself  This  he  can  do  while  he  is  in  the 
world,  but  not  after  death  ;  for  he  then  remains  forever  in  the 
society  into  which  he  has  inserted  himself  while  in  the  world. 
This  is  the  reason  whv  man  must  examine  himself,  must 
recognize  and  acknowledge  his  sins  and  repent,  and  then 
must  persevere  even  to  the  end  of  his  life.  That  this  is  true 
I  could    prove    by   much   experience,    sufificient    for  complete 


CONCERNING   THE    DIVINE    PROVIDENCE. — N.   279.  225 

belief;  but  this  is  not  the  place  to  set  forth  the  proofs  of  ex- 
perience 

279.    (iii.)  So  far  as  evils  are  removed  they  are  remitted. — 
It  is  an  error  of  the  age  to  believe  that  evils  have  been  sepa- 
rated from  man,  and  even  cast  out,  when   they  have  been  re- 
mitted ;  and  that  the  state  of  a  man's  life  can  be  changed  in- 
stantly, even  to  its  opposite,  and  thus  from  being  evil   a  man 
can  become  good,  and  in  consequence  be  led  out  of  hell  and 
transferred  straightway   into   heaven,   and   this   by  the   Lord's 
mercy  apart  from  means.     But  those  who  hold  this  belief  and 
opinion  know  nothing  whatever  about  what  evil  is  or  what  good 
is,  and  nothing  whatever  about  the  state  of  man's  life,  and  are 
wholly  ignorant  of  the  fadt  that  afteclions,  which  belong  to  the 
will,  are  nothing  but  changes  and  variations  of  state  of  the  purely 
organic  substances  of  the  mind,  and  that  thoughts,  which  belong 
to  the  understanding,  are  nothing  but   changes  and  variations 
in  the  form  of  these  substances,  and  that  memory  is  the  state  of 
those  changes  that  remains  permanent.     When  all  this  is  known 
it  can  be  clearly  seen  that  no  evil  can  be  removed   except  by 
successive  steps,  and   that   the  remission  of  evil  is  not   its   re- 
moval.    But  these  are  summary  statements,  and  unless  they  are 
demonstrated  may  be  acknowledged   but  can  not   be  compre- 
hended ;    and  what  is  not   comprehended  is  [seen  indistindlly] 
like  a  wheel  turned  round  by  the  hand  ;  therefore  these  state- 
ments must  be  demonstrated  one  by  one,  in  the  order  in  which 
they  are  presented.     [2.]    First :  //  is  an  error  of  the  age  to  be- 
lieve that  evils  have  been  separated,  and  eveii  cast  out,  ivhen  they 
have  been  7-emitted.      It  has  been  granted    me   to   know   from 
heaven  that  no  evil  into  which  man  is  born  and  that  he  himself 
actually  imbibes  is  separated  from  him,  but   is  so  removed   as 
not  to  appear.     I  formerly  held  the  belief  that  is  held  by  most 
in  the  world,  tliat  when  evils  are  remitted  they  are  cast  out,  and 
are  washed  and  wiped  away,  as  dirt  is  washed  from  the  face  by 
water.     But  this   is  not  true  of  evils   or  sins,  tliey  all   remain  ; 
and  when  after  repentance  they  are  remitted    they  are  mo\ed 
from  the  centre  to  the  sides  ;  and  then  what  is    in  the  centre, 
because  it  is  diredlly  under  view,  appears  as  in  the  light  of  day, 
and  what  is  at  the  sides  is  in   the  shade,  and  sometimes  as  it 
were  in  the  darkness  of  night.     And  as  evils  are  not  separated 
but  only  removed,  that  is,  dismissed  to  the  sides,  and  as  man 
can  pass  from  the  centre  to  the  parts  round  about,  it  is  possible 
for  him  to  return  into  his  evils  which    he  supposed    had    been 


226  ANGELIC   WISDOM 

cast  out.  For  man  is  such  that  he  can  pass  from  one  affe6lion 
into  another,  and  sometimes  into  an  opposite  one,  thus  from 
one  centre  to  another,  his  affection,  so  long  as  he  is  in  it, 
making  the  centre,  for  then  he  is  in  its  delight  and  in  its  light. 
[3.]  There  are  some  who  are  raised  up  by  the  Lord  after  death 
into  heaven  because  they  have  lived  well,  but  who  have  carried 
with  them  a  belief  that  they  are  clean  and  pure  from  sins,  and 
therefore  are  free  from  all  guilt.  These  at  first  are  clothed  in 
white  garments,  in  accordance  with  their  belief,  for  white  gar- 
ments signify  a  state  cleansed  from  evil.  But  afterwards  they 
begin  to  think  as  they  did  in  the  world  that  they  are  as  it  were 
washed  from  all  evil,  and  to  glory  therefore  in  the  idea  that  they 
are  no  longer  sinners  like  others,  which  can  hardly  be  sepa- 
rated from  a  kind  of  elation  of  mind  and  a  kind  of  contempt  of 
others  compared  with  themselves.  Then,  in  order  to  remove 
them  from  their  imaginary  belief  they  are  sent  away  from  hea\'en 
and  let  down  into  their  evils  which  they  contra6led  in  the 
world  ;  and  at  the  same  time  they  are  shown  that  they  are  also 
in  hereditary  evils,  of  which  they  had  been  ignorant  before. 
When  they  have  thus  been  compelled  to  acknowledge  that  their 
evils  have  not  been  separated  from  them  but  only  removed,  con- 
sequently that  of  themselves  they  are  impure  and  in  fa6l  nothing 
but  evil,  and  that  they  are  withheld  from  evils  and  kept  in  goods 
by  the  Lord,  although  there  is  an  appearance  that  this  is  from 
themselves,  they  are  again  raised  up  by  the  Lord  into  heaven. 
[4.]  Secondly  :  It  is  a?i  error  of  the  age  to  believe  that  the  state 
of  man^s  life  can  be  changed  instantly,  and  tJnis from  being  evil 
man  can  become  good,  and  in  conseqttence  can  be  led  ojit  of  hell, 
and  transferred  straightway  into  heavcfi,  and  this  by  the  Lord^s 
mercy  apart  from  meaiis.  Those  are  in  this  error  who  separate 
charity  from  faith,  and  place  salvation  in  faith  alone  ;  for  they 
imagine  that  merely  thinking  about  and  uttering  the  statements 
of  that  faith,  if  it  is  done  with  trust  and  confidence,  is  what 
justifies  and  saves  ;  and  many  imagine  that  this  may  be  done 
instandy,  and,  if  not  before,  at  about  the  last  hour  of  man's  life. 
Such  must  needs  believe  that  the  state  of  a  man's  life  can  be 
changed  instantly,  and  man  be  saved  by  mercy  apart  from 
means.  But  that  the  Lord's  mercy  is  not  apart  from  means, 
and  that  man  cannot  from  being  evil  become  good  in  a  moment, 
and  can  be  led  out  of  hell  and  transferred  into  heaven  only  by 
the  unceasing  operations  of  the  Divine  providence  from  infancy 
even  to  the  end  of  his  life,  will  be  seen  in  the  last  chapter  of  this 


CONCERNING    THE    DIVINE    PROVIDENCE. — N.   279.         227 

work.  Here  this  only  need  be  said,  that  all  the  laws  of  the 
Divine  providence  have  for  their  end  the  reformation  and  con- 
sequent salvation  of  man,  thus  the  reversal  of  his  state,  which 
by  birth  is  infernal,  into  the  opposite  state  which  is  heavenly  ; 
and  that  this  can  be  done  only  step  by  step,  as  man  withdraws 
from  evil  and  its  tlelight  and  enters  into  good  and  its  delight. 
[5. J  Thirdly :  Those  who  so  believe  hiow  nothing  whatever  about 
what  evil  is  or  what  good  is.  For  they  do  not  know  that  evil 
is  the  delight  of  the  lust  of  acting  and  thinking  contrary  to 
Divine  order,  and  that  good  is  the  delight  of  the  affedlion  of 
acting  and  thinking  in  accordance  with  Divine  order,  and  that 
there  are  myriads  of  lusts  that  enter  into  and  compose  every 
single  evil,  and  myriads  of  affections  in  like  manner  that  enter 
into  and  compose  every  single  good,  and  that  these  myriads 
are  in  such  order  and  conneclion  in  man's  interiors  that  no 
one  can  be  changed  unless  at  the  same  time  all  are  changed. 
Those  who  do  not  know  this  may  hold  the  belief  or  opinion 
that  evil,  which  to  them  seems  to  be  a  single  thing,  can  easily 
be  removed  ;  and  good,  which  also  appears  to  be  a  single  thing, 
can  be  brought  in  in  its  place.  As  such  do  not  know  what  evil 
is  and  what  good  is  they  must  needs  be  of  the  opinion  that 
instant  salvation  and  mercy  apart  from  means  are  possible ; 
but  that  they  are  not  will  be  seen  in  the  last  chapter  of  this 
work.  [6.]  Fourthly :  Those  who  believe  in  instajit  salvation 
and  mercy  apart  from  mea7is  do  not  knoiv  that  affections,  which 
belong  to  the  will,  ai^e  nothing  bid  changes  of  the  state  of  the 
purely  organic  substances  of  the  mind;  and  that  thoughts,  which 
belong  to  the  zinderstandijig ,  are  nothing  but  changes  and  vari- 
ations in  the  form  of  these  substances ;  and  that  mcjnory  is  the 
state  of  these  changes  and  variations  that  remains  permanent. 
Who  does  not  acknowledge,  when  it  is  stated,  that  afife6^ions 
and  thoughts  are  possible  only  in  substances  and  their  forms, 
which  are  subjedls?  And  as  these  exist  in  the  brain,  which  is 
full  of  substances  and  forms,  the  forms  are  called  purely  organic. 
No  one  who  thinks  rationally  can  help  laughing  at  the  fancies 
of  some  that  affections  and  thoughts  do  not  exist  in  substantive 
subje6ls,  but  are  exhalations  modified  by  heat  and  light,  like 
images  appearing  in  the  air  and  ether ;  and  yet  thought  can  no 
more  exist  apart  from  a  substantial  form  than  sight  apart  from 
its  form  which  is  the  eye,  or  hearing  apart  from  its  form  which 
is  the  ear,  or  taste  apart  from  its  form  which  is  the  tongue. 
Examine  the  brain,  and   you  will  see   innumerable  substances, 


228  ANGELIC   WISDOM 

and  fibres  likewise,  and  that  there  is  nothing  there  that  is  not 
organized.  What  other  evidence  than  this  ocular  proof  is 
needed?  [7.]  But  it  is  asked,  What  is  affe6lion  there,  and 
what  is  thought  there?  This  may  be  inferred  from  all  things 
and  each  thing  in  the  body ;  in  it  are  many  viscera,  each  fixed 
in  its  place,  and  these  perform  their  fun6lions  by  changes  and 
variations  of  state  and  form.  That  each  is  engaged  in  its  own 
operations  is  acknowledged — the  stomach  in  its  own,  the  intes- 
tines in  theirs,  the  kidneys  in  theirs,  the  liver,  pancreas,  and 
spleen  In  theirs,  and  the  heart  and  lungs  in  theirs ;  and  all  of 
these  are  moved  to  their  work  solely  from  within,  and  to  be 
moved  from  within  is  to  be  moved  by  changes  and  variations 
of  state  and  form.  All  this  makes  clear  that  the  operations  of 
the  purely  organic  substances  of  the  mind  must  resemble  these, 
with  the  difference  that  the  operations  of  the  organic  sub- 
stances of  the  body  are  natural,  while  those  of  the  mind  are  spir- 
itual ;  and  that  the  two  make  one  by  correspondences.  [8.]  The 
nature  of  the  changes  and  variations  of  state  and  form  in  the 
organic  substances  of  the  mind,  which  are  affe6lions  and 
thoughts,  cannot  be  shown  to  the  eye  ;  nevertheless  they  may 
be  seen  as  in  a  mirror  in  the  changes  and  variations  in  the  state 
of  the  lungs  in  speaking  and  singing.  There  is  also  a  corre- 
spondence ;  for  the  tone  of  the  voice  in  speaking  and  singing, 
and  its  articulations,  which  are  the  words  of  speech  and  the 
modulations  of  singing,  are  made  by  the  lungs,  and  tone  corre- 
sponds to  affection  and  speech  to  thought.  They  are  also  pro- 
duced therefrom  ;  and  this  is  done  by  changes  and  variations  in 
the  state  and  form  of  the  organic  substances  in  the  lungs,  and 
from  the  lungs  through  the  trachea  or  windpipe  in  the  larynx 
and  glottis,  and  then  in  the  tongue,  and  finally  in  the  lips.  The 
first  changes  and  variations  of  the  state  and  form  of  the  tone 
take  place  in  the  lungs,  the  second  in  the  trachea  and  larynx,  the 
third  in  the  glottis  by  the  varied  openings  of  its  orifices,  the 
fourth  in  the  tongue  by  its  various  adaptations  to  the  palate  and 
the  teeth,  the  fifth  in  the  lips  by  their  varied  forms.  All  this 
makes  clear  that  mere  changes  and  variations,  successively  con- 
tinued, in  the  state  of  organic  forms,  produce  tones  and  their 
articulations,  which  are  speech  and  singing.  Inasmuch,  then, 
as  tone  and  speech  are  produced  from  no  other  source  than  the 
affe6lions  and  thoughts  of  the  mind  (for  they  exist  from  these, 
and  never  apart  from  them),  it  is  evident  that  the  affe6lions  of 
the  will   are  changes  and  variations  in  the  state  of  the  pureh- 


CONCERNING    THE    DIVINE  PROVIDENCE. — N.  2S0.  229 

organic  substances  of  the  mind,  and  that  the  thoughts  of  the 
understanding  are  changes  and  variations  in  the  form  of  tliose 
substances,  the  same  as  in  the  pulmonary  substances.  [9.]  As 
afifecflions  and  thoughts  are  mere  changes  in  the  state  of  the 
forms  of  the  mind  it  follows  that  memory  is  nothing  else  than 
the  state  of  these  changes  that  is  permanent.  For  all  changes 
and  variations  of  state  in  organic  substances  are  such  that  having 
once  become  habitual  they  are  permanent.  Thus  the  lungs  are 
habituated  to  produce  various  sounds  in  the  trachea,  and  to 
vary  them  in  the  glottis,  to  articulate  them  with  the  tongue,  and 
to  modify  them  with  the  mouth  ;  and  these  organic  a6tivities, 
having  once  become  habitual,  are  in  the  organs  and  can  be  re- 
produced. That  these  changes  and  variations  are  infinitely  more 
perfe(5l  in  the  organic  stru(5lures  of  the  mind  than  in  those  of  the 
body  is  evident  from  what  has  been  said  in  The  Dhnne  Love 
and  the  Divine  Wisdom  (n.  199-204),  where  it  has  been  shown 
that  all  perfe6lions  increase  and  ascend  by  degrees  and  accord- 
ing to  degrees.     More  about  this  may  be  seen  below  (n.  319). 

280.  Another  error  of  the  age  is  that  when  sins  have  been 
remitted  they  are  removed.  Those  are  in  this  error  who  believe 
that  sins  are  remitted  to  them  by  the  sacrament  of  the  Supper, 
although  they  have  not  removed  them  from  themselves  by  re- 
pentance. Those  also  are  in  it  who  believe  that  they  are  saved 
by  faith  alone ;  also  those  who  believe  that  they  are  saved  by 
papal  dispensations.  All  of  these  believe  in  mercy  apart  from 
means  and  in  instant  salvation.  Yet  when  this  is  reversed  it  be- 
comes a  truth,  namely,  that  when  sins  have  been  removed  they 
have  also  been  remitted  ;  for  rej)entance  precedes  remission,  and 
without  repentance  there  is  no  remission.  Therefore  the  Lord 
commanded  the  disciples 

To  preach  repentance  for  the  remission  of  sins  {Luke  xxiv.  47). 
And   jdhn  "preached   the  baptism  of  repentance  for  the  remission  of 
sins  "  {Liikc  iii.  3). 

To  every  one  the  Lord  remits  sins.  He  does  not  accuse  and 
impute.  And  yet  He  can  take  them  away  only  in  accordance 
with  the  laws  of  His  Divine  providence ;  for  when  to  Peter  (who 
asked  how  often  he  should  forgive  a  brother  sinning  against 
him,  whether  seven  times,)  the  Lord  said 

That  he  should  forgive  not  only  seven  times  but  until  seventy  times 
seven  (Matt,  xviii.  21,  22), 

what  will  not  He  forgive  who  is  mercy  itself? 


230  ANGELIC    WISDOM 

28r«  (iv.)  Thus  the  permission  of  evil  is  for  the  sake  of  the 
end,  that  there  may  be  salvation. — It  is  acknowledged  that  man 
has  full  liberty  to  think  and  will,  but  not  full  liberty  to  say  and 
to  do  whatever  he  thinks  and  wills.  For  he  can  think  like  an 
atheist,  can  deny  God,  blaspheme  the  holy  things  of  the  Word 
and  the  church ;  and  can  even  desire  to  destroy  them  by  word 
and  deed  to  their  utter  extermination,  but  this  is  prevented  by 
civil,  moral  and  ecclesiastical  laws ;  consequently  he  cherishes 
inwardly  these  wicked  and  impious  things,  by  thinking  and  will- 
ing and  also  purposing  them,  but  not  doing  them.  One  who 
is  not  an  atheist  has  also  full  liberty  to  think  about  many  things 
that  pertain  to  evil,  such  as  things  fraudulent,  lascivious,  revenge- 
ful, and  other  insanities ;  and  sometimes  he  does  them.  Who 
can  believe  that  unless  man  had  full  libert}'-  he  not  only  could 
not  be  saved  but  would  even  perish  utterly?  [2.]  Now  let  rea- 
son be  heard :  Every  man  is  from  birth  in  evils  of  many  kinds  ; 
these  e\'ils  are  in  his  will ;  and  whatever  is  in  the  will  is  loved  ; 
for  that  which  a  man  wills  from  the  interior  he  loves,  and  that 
-which  he  loves  he  wills,  and  the  will's  love  flows  into  the  under- 
standing and  makes  its  delight  to  be  felt  therein,  and  from  that 
it  comes  into  the  thoughts,  and  also  into  the  intentions.  If, 
therefore,  man  were  not  permitted  to  think  in  accordance  with 
his  will's  love,  which  is  implanted  in  him  by  inheritance,  that 
love  would  remain  shut  in,  and  would  never  be  seen  by  him^ 
and  a  love  of  evil  that  is  not  seen  is  like  an  enemy  in  ambush^ 
like  matter  in  an  ulcer,  like  poison  in  the  blood,  or  corruption 
in  the  breast,  which,  if  they  are  kept  shut  in,  induce  death.  But 
on  the  other  hand,  if  man  is  permitted  to  think  about  the  evils 
of  his  life's  love,  even  so  far  as  to  do  them,  they  can  be  cured 
by  spiritual  means,  as  diseases  are  by  natural  means.  [3.] 
What  a  man  would  be  if  he  were  not  permitted  to  think  in  ac- 
cordance with  the  delights  of  his  life's  love  shall  now  be  told. 
He  would  no  longer  be  a  man.  His  two  faculties  called  liberty 
and  rationality,  in  which  the  essential  humanity  consists,  would 
be  destroyed.  The  delights  of  these  evils  would  occupy  the 
interiors  of  his  mind,  even  to  the  extent  that  the  door  would  be 
closed  ;  and  in  that  case  he  could  speak  and  a6l  only  in  accord- 
ance with  those  delights,  thus  he  would  a6l  insanely,  not  only 
in  his  own  sight  but  also  before  the  world,  and  at  last  he  would 
not  know  enough  to  cover  his  shame.  But  that  he  may  not  be- 
come such  he  is  indeed  permitted  to  think  about  and  to  will 
the  evils  of  his  inherited    nature,  but  not  to  talk  about  and  do 


CONCERNING   THE    DIVINE    PROVIDENCE. — N.   283.         23I 

them;  and  in  the  meantime  he  learns  civil,  moral,  and  spiritual 
things,  and  these  enter  into  his  thoughts  and  remove  the  in- 
sanities, and  by  means  of  this  knowledge  he  is  healed  by  the 
Lord ;  and  yet  no  further  than  to  know  how  to  guard  the  door, 
unless  he  also  acknowledges  God  and  implores  His  help  that  he 
may  be  able  to  resist  the  insanities.  Then  so  far  as  he  resists 
them  so  far  he  refuses  them  admittance  into  his  intentions,  and 
finally  into  his  thoughts.  [4.]  Since,  then,  man  is  iVee  to  think 
as  he  pleases,  to  the  end  that  his  life's  love  may  come  forth 
from  its  lurking-places  into  the  light  of  his  understanding,  and 
since  otherwise  he  could  know  nothing  about  his  evil,  and  there- 
fore could  not  shun  it,  it  follows  that  the  c\il  would  so  grow  in 
him  that  no  spot  for  restoration  would  be  left  in  him,  and  scarce- 
ly any  in  his  children  if  he  should  beget  any,  for  the  parent's 
evil  is  transmitted  to  the  offspring.  But  the  Lord  provides 
that  this  shall  not  take  place. 

282.  It  would  have  been  possible  for  the  Lord  to  heal  the 
understanding  in  every  man,  and  thus  cause  him  to  think  what 
is  good  and  not  what  is  e\'il,  and  this  by  fears  of  various  kinds, 
by  miracles,  by  conversations  with  the  dead,  and  by  visions  and 
dreams.  But  to  heal  the  understanding  alone  is  to  heal  man 
only  from  without;  for  the  understanding  with  its  thought  is 
the  external  part  of  man's  life,  while  the  will  with  its  affedlion 
is  the  internal  part  of  his  life  ;  consequently  the  healing  of  the  un- 
derstanding alone  would  be  like  palliati\'e  healing,  whereby  the 
interior  malignity,  shut  in  and  whollv  ]M-e\'ented  from  going  out, 
would  destroy  first  the  near  and  then  the  remote  parts,  even 
till  the  whole  would  become  dead.  It  is  the  will  itself  that  must 
be  healed,  not  by  means  of  an  influx  into  it  of  the  understand- 
ing, for  that  is  not  possible,  but  by  means  of  instru6lion,  and 
exhortation  by  the  understanding.  If  the  understanding  alone 
were  healed  man  would  become  like  a  dead  body  embalmed  or 
encased  in  fragrant  aromatics  and  roses,  which  would  soon  draw 
from  the  corpse  so  foul  a  stench  that  they  could  not  be  brought 
near  to  any  one's  nostrils.  So  would  it  be  with  liea\'cnly  truths 
in  the  understanding  if  the  will's  evil  love  were  shut  in. 

283.  Man  is  permitted  to  think  about  evils,  as  has  been 
said,  even  so  far  as  to  purpose  to  do  them,  in  order  that  they 
may  be  removed  by  means  of  civil,  moral,  and  spiritual  things  ; 
and  this  is  done  when  he  thinks  that  a  thing  is  contrary  to  what 
is  just  and  equitable,  to  what  is  honorable  and  becoming,  and  to 
good  and  truth  ;  thus  contrary  to  the  tranquility,  the  joy,  and 


232  ANGELIC   WISDOM 

the  blessedness  of  life.  By  means  of  these  three,  civil  and  moral 
and  spiritual  things,  the  Lord  heals  the  love  of  man's  will,  first 
by  means  of  fears,  and  afterwards  by  means  of  loves.  Never- 
theless, evils  are  not  separated  and  cast  out  from  man,  but  are 
only  removed  and  transferred  to  the  sides ;  and  when  they  are 
there  and  good  is  at  the  centre,  evils  do  not  appear ;  for  what- 
ever is  at  the  centre  is  diredlly  under  view,  and  is  seen  and  per- 
ceived. But  it  must  be  known  that  although  good  is  at  the 
centre  man  is  not  therefore  in  good  unless  the  evils  that  are  at 
the  sides  bend  downward  or  outward ;  if  they  look  upward  or 
inward  they  have  not  been  removed,  for  they  are  still  striving 
to  return  to  the  centre.  They  bend  and  look  downward  or  out- 
ward when  man  is  shunning  his  evils  as  sins,  and  still  more  when 
he  turns  away  from  them  ;  for  he  then  condemns  and  assigns 
them  to  hell,  and  makes  them  look  hellwards. 

2S4-*  Man's  understanding  is  a  recipient  of  both  good  and 
evil  and  of  both  truth  and  falsity,  but  his  will  itself  is  not ;  this 
must  be  either  in  evil  or  in  good,  it  cannot  be  in  both,  for  the 
will  is  the  man  himself,  and  his  life's  love  is  there.  In  the  un- 
derstanding, however,  good  and  evil  are  separated,  like  what  is 
internal  and  what  is  external,  and  in  consequence  man  can  be 
interiorly  in  evil  and  exteriorly  in  good ;  and  yet  during  his  re- 
formation good  and  evil  meet,  and  then  confli6l  and  combat 
arise ;  this,  if  severe,  is  called  temptation,  but  if  not  severe  it 
goes  on  like  the  fermentation  of  wine  or  liquor.  If  good  then 
conquers,  evil  with  its  falsity  is  removed  to  the  sides,  compara- 
tively as  dregs  fall  to  the  bottom  of  a  vessel ;  and  the  good  is 
like  wine  that  becomes  generous  after  fermentation,  or  liquor 
that  becomes  clear.  But  if  evil  conquers,  good  with  its  truth  is 
removed  to  the  sides,  and  becomes  turbid  and  offensive,  like  un- 
fermented  wine  or  liquor.  This  process  is  compared  to  ferment- 
tation  because  "ferment"  [leaven]  signifies  in  the  Word  the 
falsity  of  evil  (as  in  Hosea  vii.  4 ;  Luke  xii.  i  ;  and  elsewhere). 


CONCERNING    THE    DIVINE   PROVIDENCE. — N.   2S6v  233 


The  Divine  providence  is  equally  with  the  evil  and 

WITH    THE   good, 

285*  In  every  man,  good  or  evil,  there  are  two  faculties,  one 
of  which  constitutes  the  understanding,  and  the  other  the  will. 
The  faculty  that  constitutes  the  understanding  is  an  ability  to 
understand  and  think  ;  this  faculty  is  therefore  called  rationality. 
The  faculty  that  constitutes  the  will  is  an  ability  to  do  these 
things  freely,  that  is,  to  think  and  consequently  to  speak  and  to 
acft  in  any  way  not  contrary  to  reason  or  rationality  ;  for  to  a<5l 
freely  is  to  a6l  whenever  one  pleases  and  as  he  pleases.  Since 
these  two  faculties  never  cease,  and  are  continuous  from  firsts  to 
lasts  in  all  things  and  in  each  thing  that  man  thinks  and  does, 
and  as  they  are  not  in  man  from  himself  but  are  present  with 
him  from  the  Lord,  it  follows  that  the  Lord's  presence,  when  in 
them,  is  in  the  particulars  and  even  in  the  least  particulars  of 
man's  understanding  and  thought,  and  also  of  his  will  and  affec- 
tion, and  in  the  least  particulars  of  his  speech  and  a6lion  there- 
from. Remove  these  faculties  from  any  least  particular  and  you 
will  not  be  able  to  think  or  speak  of  it  as  a  man.  [2.]  It  has  been 
abundantly  shown  already  that  it  is  through  these  two  faculties 
that  man  is  a  man,  that  he  is  able  to  think  and  speak,  to  per- 
ceive what  is  good  and  to  understand  truths,  not  only  civil  and 
moral  but  also  spiritual,  also  to  be  reformed  and  regenerated — 
in  a  word,  that  he  is  able  to  be  conjoined  with  the  Lord  and 
thereby  live  for  ever;  and  furthermore,  that  evil  men  as  well 
as  good  men  possess  these  two  faculties.  Since,  then,  these  fac- 
ulties are  in  man  from  the  Lord,  and  are  not  appropriated  to 
man  as  his  (for  what  is  Divine  cannot  be  appropriated  to  man 
as  his,  but  can  be  adjoined  to  him  and  thereby  appear  as  his), 
and  since  this  Divine  with  man  is  in  the  least  particulars  of  his 
life,  it  follows  that  the  Lord  governs  every  least  particular,  in  an 
evil  man  as  well  as  in  a  good  man,  for  the  Lord's  government 
is  what  is  called  the  Divine  providence. 

286.  And  since  it  is  a  law  of  the  Divine  providence  that 
man  shall  be  able  to  a6i  from  freedom  in  accordance  with  rea- 
son, that  is,  from  the  two  faculties,  liberty  and  rationality,  and 
since  it  is  also  a  law  of  the  Divine  providence  that  what  a  man 
does  shall  seem  to  him  to  be  from  himself,  and  therefore  to  be  his 
own,  also  that  it  is  a  law  that  evils  must  be  permitted  in  order 
that  man  may  be  led  out  of  them,  it  follows  that  man  has  the 


234  ANGELIC   WISDOM 

ability  to  misuse  these  faculties,  and  from  freedom  in  accordance 
with  reason  to  confirm  whatever  he  pleases ;  for  he  is  able  to 
make  whatever  he  pleases  to  be  reasonable,  whether  it  is  in  itself 
reasonable  or  not.  Consequently  some  say,  "What  is  truth? 
Am  I  not  able  to  make  anything  I  wish  to  be  true?"  And 
does  not  the  world  do  this?  And  whoever  does  this  does  it  by 
reasonings.  Assume  the  falsest  proposition  and  ask  an  ingen- 
ious man  to  prove  it,  and  he  will  prove  it.  Ask  him,  for  in- 
stance, to  prove  that  man  is  a  beast ;  or  that  the  soul  is  like  a 
little  spider  in  its  web,  and  governs  the  body  as  the  spider  gov- 
erns by  means  of  its  threads  ;  or  tell  him  that  religion  is  nothing 
but  a  mere  restraint — and  he  will  prove  any  one  of  the  things 
proposed  until  it  looks  as  if  it  were  true.  What  is  easier?  For 
he  knows  nothing  about  the  nature  of  appearances,  or  of  falsitA' 
assumed  as  truth  from  a  blind  faith.  [2.]  It  is  for  this  reason 
that  man  is  unable  to  see  this  truth,  namely,  that  the  Divine 
providence  is  in  the  least  particulars  of  the  understanding  and 
will,  or  what  is  the  same,  in  the  least  particulars  of  thought  and 
affection  in  every  man,  whether  bad  or  good.  He  confuses  him- 
self especially  by  the  thought  that  then  evils  also  would  be  from 
the  Lord  ;  but  it  will  be  seen  in  what  now  follows  that  not  the 
least  fra6fion  of  evil  is  from  the  Lord,  but  that  evil  is  from  man, 
through  his  confirming  in  himself  the  appearance  that  he 
thinks,  wills,  speaks,  and  a6ts  from  himself  That  this  may  be 
seen  clearly  it  will  be  set  forth  in  the  following  order : 

(i.)  The  Divine  provide7ice,  not  only  with  the  good  hit  with 
the  evil  as  well,  is  universal  in  every  least  partic- 
ular; and  yet  it  is  not  in  their  evils. 
(ii.)  The  evil  are  continually  leading  themselves  iftto  evils, 
bid  the  Lord  is  co?itznually  leading  them  away  from 
evils. 

(iii.)  The  evil  cannot  be  wholly  led  by  the  Lord  away  from 
evil  and  into  good  so  long  as  they  believe  their  own 
intelligence  to  be  everything  and  the  Divine  pro- 
vidence nothing. 

(iv.)  The  Lord  governs  hell  by  means  of  of  posit  es ;  and  He 
governs  ift  hell  the  evil  who  are  iti  the  world  in 
respect  to  their  interiors,  bztt  not  in  respeSl  to  their 
exteriors. 

sSy*  (i.)  The  Divi?ie  provideyice,  not  only  with  the  good 
but  zvith  the  evil  as  well,  is  tiniversal  in  every  least  pa7'ticular ; 
and  yet  it  is  not  in  their  evils. — It  is  shown  above  that  the  Di- 
vine providence  is  in  the  least  particulars  of  man's  thought  and 
affections  ;  and  this  means  that  man  can  think  and  will  nothing 
from  himself,  but  that  every  thing  that  he  thinks  and  wills,  and 


CONCERNIXG   THE    DIVINE    PROVIDENCE. — N.  289.  235 

says  and  does  therefrom,  is  from  influx ;  if  good  from  influx  out 
of  heaven,  and  if  evil  from  influx  from  hell ;  or  what  is  the  samei 
that  good  is  from  influx  from  the  Lord,  and  evil  from  what  is 
man's  own  (proprium).  But  I  am  aware  that  this  can  scarcely  be 
comprehended,  because  a  distinclion  is  made  between  that  which 
flows  out  of  heaven  or  from  the  Lord  and  that  which  flows  out 
of  hell  or  from  what  is  man's  own  ;  and  yet  it  is  said  that  the 
Divine  providence  is  in  the  least  particulars  of  man's  thoughts 
and  afleclions,  even  to  the  extent  that  man  can  think  and  will 
nothing  from  himself  But  when  it  is  added  that  he  can  also 
do  this  from  hell,  also  from  what  is  his  own,  there  appears  to 
be  a  contradiction,  and  yet  there  is  not.  That  there  is  no  con- 
tradi(?tion  will  be  seen  in  what  follows,  when  some  things  have 
been  premised  that  will  illustrate  the  matter. 

2S8«  That  no  one  can  think  from  himself,  but  can  think 
only  from  the  Lord,  all  the  angels  of  heaven  confess ;  while  all 
the  spirits  of  hell  declare  that  no  one  can  think  from  any  other 
than  himself  It  has  often  been  shown  to  these  spirits,  but  in 
vain,  for  they  were  unwilling  to  accept  it,  that  no  one  of  them 
thinks  or  can  think  from  himself,  but  that  it  is  from  influx.  But 
experience  will  teach,  in  the  first  place,  that  every  thing  of 
thought  and  afle6lion,  even  with  the  spirits  of  hell,  flows  in  out 
of  heaven  ;  but  that  this  inflowing  good  is  there  turned  into 
evil  and  this  truth  into  falsity,  thus  every  thing  into  its  opposite. 
This  has  been  shown  thus :  A  certain  truth  from  the  Word  was 
sent  down  out  of  heaven,  and  was  received  by  those  who  were 
in  the  upper  part  of  hell,  and  by  them  it  was  sent  down  into 
the  lower  parts,  even  to  the  lowest ;  and  on  the  way  it  was  grad- 
ually turned  into  falsity  and  at  last  into  a  falsity  wholly  opposite 
to  the  truth ;  and  those  in  whom  this  change  was  made  were 
thinking  the  falsity  as  if  from  themselves,  and  did  not  know 
otherwise,  although  the  truth  thus  falsified  and  perverted  was  a 
truth  flowing  down  out  of  heaven  on  its  way  to  the  lowest  hell. 
I  have  heard  three  or  four  times  that  it  was  so  done.  The 
same  is  true  of  good ;  this  flowing  down  out  of  heaven  is 
changed  as  it  goes  into  the  evil  opposite  to  the  good.  Thus 
has  it  been  made  clear  that  truth  and  good  going  forth  from 
the  Lord  and  received  by  those  who  are  in  falsity  and  in  evil 
are  wholly  changed,  and  pass  into  another  form,  so  different 
that  the  first  form  is  not  apparent.  The  same  thing  takes  place 
with  every  evil  man,  for  he  in  respecl  to  his  spirit  is  in  hell. 

289.   It  has  been  shown  to  me  frequently  that  no  one  in 


236  ANGELIC  WISDOM 

hell  thinks  from  himself,  but  thinks  from  others  about  him ;  and 
that  these  others  do  not  think  from  themselves,  but  they,  too, 
from  others ;  and  that  thoughts  and  afTe6tions  pass  in  order 
from  one  society  to  another,  and  no  one  is  aware  that  they  are 
not  from  himself  Some  who  believed  that  they  thought  and 
willed  from  themselves  were  sent  into  a  society  and  were  de- 
tained in  it,  and  communication  with  the  neighboring  societies 
to  which  their  thoughts  were  usually  extended  was  cut  off. 
They  were  then  told  to  think  differently  from  the  spirits  of  that 
society  and  to  compel  themselves  to  think  in  an  opposite  way, 
but  they  confessed  that  it  was  impossible.  [2.]  This  was  done 
with  many  ;  and  even  with  Leibnitz,  who  was  convinced  that  no 
one  thinks  from  himself,  but  only  from  others ;  and  that  neither 
do  these  think  from  themselves,  but  that  all  think  by  influx  out 
of  heaven,  and  heaven  by  influx  from  the  Lord.  Some  that 
thought  carefully  about  this  have  declared  it  to  be  astounding, 
and  that  scarcely  any  one  could  be  brought  to  believe  it,  be- 
cause it  is  wholly  contrary  to  the  appearance,  and  yet  they 
could  not  deny  it,  because  it  was  fully  shown.  Nevertheless, 
even  while  they  were  wondering  about  it,  they  said  that  they 
could  not  then  be  blamed  for  thinking  evil,  also  that  this  made 
evil  seem  to  be  from  the  Lord  ;  also  that  they  did  not  compre- 
hend how  the  Lord  alone  could  cause  all  to  think  so  diversely. 
But  these  three  points  shall  be  unfolded  in  what  follows. 

290.  To  the  experiences  already  presented  let  this  be  added : 
When  it  was  granted  me  by  the  Lord  to  speak  with  spirits  and 
angels  this  arcanum  was  at  once  disclosed  to  me ;  for  I  was 
told  from  heaven  that,  like  others,  I  believed  that  I  thought 
and  that  I  willed  from  myself,  yet  in  fa(5l  nothing  was  from  my- 
self, but  if  good  it  was  from  the  Lord,  and  if  evil  it  was  from 
hell.  That  this  was  true  I  had  a  living  proof  in  various  thoughts 
and  affe<5lions  induced  upon  me,  and  gradually  it  was  granted 
me  to  perceive  and  to  feel  it ;  and  thereafter  as  soon  as  any 
evil  glided  into  my  will,  or  any  falsity  into  my  thought,  I  in- 
quired into  its  source,  and  this  was  disclosed  to  me,  and  I 
was  permitted  to  speak  with  those  from  whom  it  came,  to 
confute  them,  and  to  compel  them  to  withdraw,  and  thus  to 
take  back  their  evil  and  their  falsity  and  to  keep  them  to  them- 
selves, and  no  longer  to  infuse  any  such  thing  into  my  thought. 
This  I  have  done  a  thousand  times ;  and  I  have  now  continued 
in  this  state  for  many  years,  and  continue  in  it  still ;  and  yet  I 
seem  to  myself  to  think  and  to  will  from  myself,  like  others. 


CONCERNING   THE    DIVINE    PROVIDE-NCE. — N.   292.         237 

with  no  difference ;  for  it  is  of  the  Lord's  providence  that  it 
should  so  appear  to  every  one,  as  has  been  shown  above  in  its 
proper  place.  Novitiate  spirits  wonder  at  this  state  of  mine,  for 
it  seems  to  them  that  I  have  no  thought  or  will  from  myself, 
and  am  therefore  like  an  empty  something.  But  I  laid  open 
the  mystery  to  them,  showing  that  while  I  think  interiorly  and 
perceive  what  flows  into  my  exterior  thoughts,  and  whether  it 
is  from  heaven  or  from  hell,  and  rejed  what  is  Irom  hell  and 
receive  what  is  from  heaven,  I  still  seem  to  myself  to  think  and 
to  will  from  myself,  as  it  seems  to  them. 

291.  That  all  good  is  from  heaven  and  all  evil  from 
hell,  is  not  among  the  things  unknown  in  the  world  ;  for  it  is 
known  to  every  one  in  the  church.  Who  in  the  church  that 
has  been  inaugurated  into  the  priesthood  does  not  teach  that  all 
good  is  from  God,  and  that  man  is  unable  from  himself  to  ac- 
cept anything  except  what  has  been  gi\'en  him  from  heaven  ;  also 
that  it  is  the  devil  who  infuses  evils  into  the  thoughts  of  men  and 
leads  them  astray,  and  excites  them  to  do  evils?  Therefore  the 
priest  who  believes  that  he  preaches  from  a  holy  zeal  prays  that 
the  Holy  Spirit  may  teach  him  and  dire6l  his  thoughts  and  his 
words,  and  some  declare  that  they  ha\-e  sensibly  j^erceived  that 
they  have  have  been  so  actuated,  and  when  their  preaching  is 
praised  they  piously  reply  that  they  have  spoken  from  God  and 
not  from  themselves.  Moreover,  when  they  see  any  one  speak- 
ing well  or  doing  well  they  say  that  he  has  been  led  to  it  by  God; 
and  on  the  other  hand,  when  they  see  any  one  talking  or  a6ling 
wickedly  they  say  that  he  has  been  led  to  it  by  the  devil.  That 
there  is  such  a  mode  of  speaking  in  the  church  is  well  known  ; 
but  who  believes  it  to  be  true? 

292.  That  everything  that  a  man  thinks  and  wills  and 
speaks  and  does  therefrom  flows  in  from  one  fountain  of  life, 
and  yet  that  one  fountain  of  life,  that  is,  the  Lord,  is  not  the 
cause  of  man's  thinking  evil  and  folsit\-,  can  be  illustrated  in 
this  way  from  the  natural  world  :  That  from  its  sun  heat  and 
light  go  forth,  and  these  two  flow  into  all  subjects  and  obje6ls 
that  appear  before  the  eyes,  both  into  good  subje(5ls  and  beau- 
tiful obje6ls  and  into  ev\\  subjects  and  unbeautiful  objects,  and 
produce  in  these  a  variety  of  effedls  ;  for  they  flow  both  into 
trees  that  bear  good  fruits  and  into  trees  that  bear  evil  fruits, 
and  even  into  the  fruits  themselves  and  cause  them  to  grow. 
They  flow  likewise  into  good  seed  and  into  tares  ;  also  into 
shrubs  that  have  a  good  use  or  are  wholesome,  and  into  shrubs 


238  ANGELIC   WISDOM 

that  have  an  evil  use  or  are  poisonous ;  and  yet  it  is  the  same 
heat  and  the  same  Hght,  in  which  there  is  no  cause  of  evil ;  but 
the  cause  is  in  the  recipient  subjedls  and  obje6ls,  [2.]  The 
heat  that  hatches  eggs  containing  the  screech-owl,  the  horned 
owl,  or  the  viper,  a6ls  in  the  same  way  as  when  it  hatches  eggs 
in  which  lie  hidden  the  dove,  the  beautiful  bird,  or  the  swan. 
Put  eggs  of  the  two  kinds  under  a  hen,  and  they  will  be  hatched 
by  her  heat,  which  in  itself  is  free  from  harm.  What,  then,  has 
the  heat  in  common  with  these  evil  and  noxious  things?  The 
heat  that  flows  into  marshy,  stercoraceous,  putrid,  and  cadaver- 
ous substances  a6ls  in  the  same  way  as  when  it  flows  into  things 
vinous,  fragrant,  a6live  and  living.  Who  does  not  see  that  the 
cause  is  not  in  the  heat  but  in  the  recipient  subje6l?  Again, 
the  same  light  presents  pleasing  colors  in  one  obje6l  and  disa- 
greeable colors  in  another ;  it  even  grows  bright  and  glows  in 
objects  of  shining  whiteness,  and  becomes  dim  and  dusky  in 
those  verging  to  black.  [3.]  The  same  is  true  in  the  spiritual 
world.  There,  too,  there  are  heat  and  light,  from  its  sun,  which 
is  the  Lord  ;  and  from  that  sun  these  flow  into  their  subje61:s 
and  obje6ls.  The  subjects  and  objects  there  are  angels  and 
spirits,  particularly  their  voluntary  and  intelle6tual  capacities. 
The  heat  there  is  the  Divine  love  going  forth,  and  the  light 
there  is  the  Divine  wisdom  going  forth ;  and  these  are  not  the 
cause  of  the  difference  in  their  reception  by  one  and  by  another, 
for  the  Lord  says  that 

"He  makes  his  sun  to  rise  on  the  evil  and  on  the  good,  and  sends  rain 
on  the  just  and  on  the  unjust "  {Matt.  v.  45). 

In  the  highest  spiritual  sense  "the  sun"  means  the  Divine  love 
and  "rain"  the  Divine  wisdom. 

293*  To  this  I  will  add  the  angelic  view  of  will  and  intel- 
ligence in  man,  which  is,  that  not  a  grain  of  will  or  of  prudence 
that  is  his  own  is  possible  in  any  man.  They  say  that  if  a  grain 
were  possible  in  any  one  neither  heaven  nor  hell  would  con- 
tinue to  exist,  and  the  whole  human  race  would  perish ;  and  the 
reason  given  is  that  myriads  of  myriads  of  men,  as  many  as  have 
been  born  since  the  creation  of  the  world,  constitute  heaven  and 
hell ;  which  are  arranged  in  such  an  order,  one  under  another, 
that  on  either  side  they  make  a  one,  heaven  forming  one  beauti- 
ful Man,  and  hell  one  monstrous  Man.  If  any  one  of  these  had  a 
grain  of  will  or  intelligence  of  his  own  that  oneness  would  not  be 
possible,  but  would  be  rent  asunder  ;  and  with  it  would  perish  that 
Divine  form,  which  can  have  consistence  and  permanence  only 


CONCERNING   THE    DIVINE    PROVIDENCE. — N.   294.         239 

when  the  Lord  is  the  All  in  all  things,  and  these  are  utterly  no- 
thing. They  say  further,  that  this  is  so  because  the  essential  Di- 
vine is  to  think  and  to  will  from  itself,  while  the  essential  human 
is  to  think  and  to  will  from  God ;  and  the  essential  Divine  can- 
not be  appropriated  to  any  man,  for  if  it  were  man  would  be 
God.  Keep  this  in  mind,  and  if  you  wish  you  will  have  it  cor- 
roborated by  the  angels  when  after  death  you  go  to  the  spirit- 
ual world. 

294.  It  has  been  stated  above  (n.  289)  that  when  some 
were  convinced  that  no  one  thinks  from  himself  but  only  from 
others,  and  that  the  others  think  not  from  themselves  but  from  in- 
flux through  heaven  from  the  Lord,  they  said  in  their  wonder  that 
they  could  not  then  be  blamed  for  doing  evil ;  also  that  this  made 
evil  seem  to  be  from  the  Lord ;  also  that  they  did  not  compre- 
hend how  the  Lord  alone  can  cause  all  to  think  so  diversely.  As 
these  three  opinions  must  needs  flow  into  the  thoughts  of  those 
who  think  of  efle6ls  only  from  effecfls,  and  not  of  efle6ts  from 
causes,  it  is  necessary  to  take  them  up  and  explain  them  from 
causes.  [2.]  First :  They  cotild  not  then  be  blamed  for  doing- 
evil.  For  if  every  thing  that  a  man  thinks  flows  into  him  from 
others  the  blame  would  seem  to  rest  on  those  from  whom  it 
comes ;  and  yet  the  blame  itself  rests  on  him  who  receives,  for 
he  receives  it  as  his,  and  he  does  not  know  and  is  unwilling  to 
know  anything  to  the  contrary.  For  every  one  wishes  to  be 
his  own  and  to  be  led  by  himself,  and  especially  to  think  and 
to  will  from  himself;  for  this  is  freedom  itself,  which  appears  as 
the  own  (proprium)  in  which  every  man  is.  If,  then,  he  knew  that 
what  he  thinks  and  wills  flows  in  from  another  he  would  seem 
to  himself  like  one  bound  and  captive,  and  no  longer  his  own 
master  ;  and  thus  all  the  delight  ot  his  life  would  perish,  and 
finally  the  human  itself  [3.]  That  this  is  so  I  have  often  seen 
proved.  It  has  been  granted  to  some  to  perceive  and  feel  that 
they  were  led  by  others  ;  they  then  became  so  enraged  as  to 
lose  all  self-control,  and  declared  that  they  would  rather  be 
kept  bound  in  hell  than  not  be  allowed  to  think  in  accordance 
with  their  will  and  to  will  in  accordance  with  their  thought. 
Not  to  be  allowed  to  do  this  they  called  being  bound  in  their 
very  life,  which  is  harder  and  more  intolerable  than  being  bound 
in  body.  Not  to  be  allowed  to  speak  and  a(5l  in  accordance 
with  their  thought  and  will  they  did  not  call  being  bound  ;  be- 
cause the  delight  in  civil  and  moral  life,  which  consists  in  speak- 
ing anrl  doing,  checks  and  as  it  were  soothes  this  feeling.  [4.1 
Since,  then,  man  is  not  willing  to  know  that  he  is  led  to  think 


2^0  ANGELIC    WISDOM 

by  others,  but  wishes  to  think  from  himself,  and  beUeves  that 
he  does  so,  he  must  needs  conclude  that  he  is  blameable ;  nor 
can  he  rid  himself  of  blame  so  long  as  he  loves  to  think  what 
he  is  thinking ;  but  as  soon  as  he  ceases  to  love  this  he  releases 
himself  from  this  bond  to  others.  This  takes  place  when  he 
knows  that  a  thing  is  evil,  and  wishes  in  consequence  to  shun  it 
and  refrain  from  it.  Then  he  is  taken  away  by  the  Lord  from 
the  society  that  is  in  that  evil,  and  is  transferred  to  a  society 
that  is  not  in  that  evil.  But  if  he  knows  that  evil  and  does  not 
shun  it  the  blame  is  imputed  to  him  and  he  becomes  guilty  of 
that  evil.  Anything,  therefore,  that  a  man  believes  that  he  does 
trom  himself  is  said  to  be  done  from  him,  and  not  from  the 
Lord.  [5.]  Secondly  :  This  makes  evil  to  seem  to  be  from  the 
Lord.  This  may  be  thought  to  be  a  conclusion  from  what  has 
been  shown  above  (n.  288),  namely,  that  good  flowing  in  from 
the  Lord  is  turned  in  hell  into  evil,  and  truth  into  falsity.  But 
any  one  can  see  that  the  evil  and  falsity  are  not  from  the  good 
and  truth,  and  dius  from  the  Lord,  but  are  from  the  recipient 
subject  and  object,  which  is  in  evil  and  falsity,  and  which  per- 
verts and  inverts  that  which  flows  in,  as  is  fully  shown  above 
(n.  292).  But  it  has  been  frequently  shown  in  the  preceding 
pages  what  the  source  of  evil  and  falsity  is  in  man.  In  the  spir- 
itual world  an  experiment  was  made  with  those  who  beIie^'ed 
that  the  Lord  could  remove  evils  in  the  wicked  and  could  put 
goods  in  their  place,  and  thus  transfer  all  hell  into  heaven  and 
save  all.  But  that  this  is  impossible  will  be  shown  near  the 
close  of  this  work,  where  instant  salvation  and  mercy  apart  from 
means  are  to  be  treated  of.  [6.]  Thirdly  :  They  do  not  com- 
prehend how  the  Lord  alone  can  cause  all  to  think  so  diversely. 
The  Lord's  Divine  love  is  infinite  and  His  Divine  wisdom  is  in- 
finite, and  infinite  things  of  love  and  of  wisdom  go  forth  from 
the  Lord,  and  these  flow  into  all  in  heaven,  and  therefrom  into 
all  in  hell,  and  from  both  of  these  into  all  in  the  world  ;  there- 
fore thinking  and  willing  fail  in  no  one,  for  infinite  things  are  all 
things  without  limit.  Those  infinite  things  that  go  forth  from 
the  Lord  flow  in  both  universally  and  also  most  particular!}- ; 
for  the  Divine  is  universal  from  its  least  particulars  ;  and  it  is 
these  Divine  particulars  that  are  called  the  universal,  as  has  been 
shown  above  ;  and  every  Divine  particular  is  also  infinite.  From 
this  it  can  be  seen  that  the  Lord  alone  causes  every  one  to 
think  and  to  will  in  accordance  with  his  quality  and  in  accord- 
ance with  the  laws  of  the  Divine  providence.     That  all  things 


CONCERNING   THE    DIVINE    PROVIDENCE. — N.   296.  24I 

that  are  in  the  Lord  and  go  forth  from  the  Lord  are  infinite 
has  been  shown  above  (n.  46-69)  ;  and  also  in  the  work  on  The 
Divine  Love  and  the  Divine  JVisdom  (n.  17-22). 

295*  (ii.)  The  evil  are  contimially  leading  themselves  into 
evils,  bid  the  Lord  is  continually  leading  them  away  from  evils. 
— What  the  Lord's  Divine  providence  is  with  the  good  is  more 
easily  comprehended  than  what  it  is  with  the  evil ;  but  as  the 
latter  is  now  treated  of  it  shall  be  told  in  the  following  order : 
(i.)  In  every  evil  there  are  things  innumerable.  (2.)  An  e\il 
man  from  himself  continually  leads  himself  more  deeply  into 
his  evils.  (3.)  The  Divine  providence  with  the  evil  is  a  con- 
tinual permission  of  evil,  to  the  end  that  there  may  be  a  con- 
tinual withdrawal  from  it.  (4.)  The  withdrawal  from  evil  is 
effeded  by  the  Lord  in  a  thousand  ways,  and  even  in  most  se- 
cret wa}-s. 

296*  That  the  Divine  providence  with  the  evil  may  be 
more  clearly  seen  and  comprehended  the  points  that  have  been 
stated  shall  be  explained  in  the  order  of  their  presentation. 
First :  In  every  evil  there  are  things  inminierable.  In  man's 
sight  every  evil  appears  as  one  simple  thing, — hatred  and  re- 
venge, theft  and  fraud,  adultery  and  whoredom,  pride  and  haugh- 
tiness, and  other  evils,  so  appear, — and  it  is  not  known  that 
in  every  evil  there  are  things  innumerable,  more  than  there  are 
fibres  and  vessels  in  a  man's  body.  For  an  evil  man  is  hell  in 
the  least  form  ;  and  hell  consists  of  myriads  of  myriads,  and  every 
one  there  is  in  form  like  a  man,  though  monstrous,  in  which  all 
the  fibres  and  vessels  are  inverted.  The  [evil]  spirit  is  itself  an 
evil,  appearing  to  itself  as  a  one  ;  but  as  many  as  are  the  in- 
numerable things  in  a  spirit  so  many  are  the  lusts  of  that  evil ; 
for  every  man  is  his  own  evil  or  his  own  good  from  the  head 
to  the  sole  of  the  foot.  Since,  then,  an  evil  man  is  such,  it  is 
evident  that  he  is  one  evil  composed  of  innumerable  different 
ones,  each  of  which  is  a  distinct  evil ;  and  these  are  called  lusts 
of  evil.  From  all  this  it  follows  that  all  these,  in  the  order  in 
which  they  are,  must  be  restored  and  turned  about  by  the  Lord 
that  man  may  be  reformed  ;  and  that  this  can  be  done  only  by 
the  Lord's  Divine  providence,  stej)  by  step,  from  the  earliest 
period  of  man's  life  to  the  last.  [2.]  Every  lust  of  evil  in  hell, 
when  it  is  represented,  appears  like  some  noxious  animal,  as  a 
dragon,  or  a  basilisk,  or  a  viper,  or  a  horned  owl,  or  a  screech- 
owl,  and  so  on;  the  lusts  of  evil  in  an  e\il  man  ha\x'  a  like  ap- 


242  ANGELIC    WISDOM 

pearance  when  he  is  looked  at  by  angels.  All  these  forms  of 
lusts  must  be  changed,  one  by  one ;  the  man  himself  who  ap- 
pears in  respect  to  his  spirit  as  a  monster  man  or  as  a  devil, 
must  be  so  changed  as  to  be  like  a  beautiful  angel ;  and  every 
evil  lust  must  be  so  changed  as  to  appear  like  a  lamb  or  a  sheep 
or  like  a  pigeon  or  turtle-dove,  which  is  the  way  in  which  the  good 
afife6lions  of  the  angels  appear  in  heaven  when  they  are  repre- 
sented ;  and  to  change  a  dragon  into  a  lamb,  a  basilisk  into  a  sheep) 
or  an  owl  into  a  pigeon,  can  only  be  done  gradually  by  eradicating 
evil  from  its  seed  and  implanting  good  seed  in  place  of  it.  This 
can  only  be  done  comparatively  as  in  the  grafting  of  trees,  the 
roots  and  some  of  the  trunk  of  which  remain,  and  yet  the  in- 
grafted branch  turns  the  sap  drawn  up  through  the  old  root 
into  a  sap  that  makes  good  fruit.  The  branch  to  be  ingrafted 
can  be  taken  from  no  other  source  than  the  Lord  who  is  the 
Tree  of  Life.  This  is  in  accordance  with  the  Lord's  words 
(yo/mxv.  i-j).  [3.]  Secondly:  An  evil  man  from  hhnself  con- 
tinually leads  himself  more  deeply  into  his  evils.  The  expression, 
from  himself,  is  used  because  all  e\'il  is  from  man,  for  man  turns 
good  that  is  from  the  Lord  into  evil,  as  has  been  said  above. 
The  essential  cause  of  the  evil  man's  leading  himself. more 
deeply  into  evil  is  that  as  he  wills  and  does  evil  he  advances 
more  and  more  interiorly,  and  also  more  and  more  deeply, 
into  infernal  societies,  and  in  consequence  the  delight  of  evil 
grows  ;  and  this  so  occupies  his  thoughts  that  at  length  nothing 
is  sweeter  to  his  sense.  And  he  who  has  advanced  more  interi- 
orly and  deeply  into  infernal  societies  becomes  as  if  he  were 
bound  with  cords ;  although  so  long  as  he  lives  in  the  world  he 
does  not  feel  the  cords,  they  are  as  if  made  of  soft  wool  or 
smooth  threads  of  silk,  which  he  loves  because  they  titillate. 
But  after  death  these  cords  from  being  soft  become  hard,  and 
instead  of  titillating  they  become  galling.  [4.]  That  the  de- 
light of  evil  is  augmented  is  known  from  thefts,  robberies,  de- 
predations, revenge,  tyranny,  money-getting,  and  other  evils. 
Who  does  not  feel  the  exaltation  of  delight  in  these  things  in 
the  measure  of  his  success  and  unrestrained  indulgence?  It  is 
known  that  a  thief  feels  such  delight  in  thefts  that  he  is  unable 
to  refrain,  and  what  is  wonderful,  that  he  has  more  love  for 
one  coin  that  is  stolen  than  for  ten  received  as  a  gift.  The 
same  would  be  true  of  adultery,  if  it  had  not  been  provided 
that  this  evil  decreases  in  potency  in  the  measure  of  the  abuse ; 


CONCERNING   THE    DIVINE   PROVIDENCE. — N.  296.         243 

although  with  many  a  delight  in  thinking  and  talking  about  it 
remains,  and  if  nothing  more  there  is  still  the  lust  of  touch.  [5.] 
But  it  is  not  known  that  this  increase  of  delight  comes  of  man's 
advancing  into  infernal  societies  more  and  more  interiorly  and 
more  and  more  deeply,  as  from  will  and  at  the  same  time  from 
thought  he  commits  the  evils.  So  long  as  the  evils  are  in 
thought  alone,  and  not  in  the  will,  man  is  not  in  an  infernal  so- 
ciety wath  the  evil,  but  he  enters  it  as  soon  as  the  evils  are 
also  in  the  will.  And  if  he  then  thinks  that  this  evil  is  con- 
trary to  the  commandments  of  the  decalogue,  and  regards  the 
commandments  as  Divine,  he  commits  the  evil  designedly  and 
thereby  sinks  himself  to  a  depth  from  which  he  can  be  led  forth 
only  by  aclual  repentance.  [6.]  It  must  be  understood  that 
in  respect  to  his  spirit  every  man  is  in  the  sjMritual  world,  in 
some  society  there — an  evil  man  in  an  infernal  society,  and  a 
good  man  in  a  heavenly  society,  and  sometimes  when  in  deep 
meditation  he  appears  there  ;  also  that  as  the  sound  of  the  voice 
with  the  spoken  words  spreads  itself  all  about  in  the  air  of  the 
natural  world,  so  affe6tion  with  thought  spreads  itself  into  socie- 
ties in  the  spiritual  world  ;  and  this  is  a  correspondence,  for 
affection  corresponds  to  sound  and  thought  to  speech.  [7.] 
Thirdly  :  The  Divine  providence  with  the  evil  is  a  continual  per- 
mission of  evil,  to  the  end  that  there  viay  be  a  continual  ivith- 
draii'al fro77i  it.  The  Divine  pro\idence  with  evil  men  is  a  con- 
tinual permission,  because  nothing  but  evil  can  go  forth  from 
their  life ;  for  man  is  either  in  good  or  in  evil,  he  cannot  be  in 
both  at  the  same  time,  nor  alternately  unless  he  is  lukewarm  ; 
and  it  is  not  the  Lord  but  man  that  introduces  evil  of  life  into 
the  will  and  through  the  will  into  the  thought.  This  is  what  is 
called  permission.  [8.]  Since,  then,  all  things  that  an  evil  man 
wills  and  thinks  are  of  permission,  it  may  be  asked  what  the 
Divine  providence  therein  is  which  is  said  to  be  in  the  least  par- 
ticulars in  every  man,  whether  evil  or  good.  But  it  consists  in 
this,  that  it  continually  permits  for  the  sake  of  the  end,  and  per- 
mits such  things  as  pertain  to  the  end  and  nothing  else  ;  and 
the  evils  that  go  forth  from  permission  it  continually  surveys, 
separates,  and  purifies,  sending  away  things  discordant  and 
discharging  them  by  unknown  ways.  These  processes  take 
place  especially  in  man's  interior  will,  and  from  this  in  his  in- 
terior thought.  The  Divine  providence  is  also  unceasing  in 
keeping  watch  that  what  must  be  sent  away  and  discharged  be 


244  ANGELIC    WISDOM 

not  received  again  by  the  will ;    since  all  things   that  are  re- 
ceived by  the  will  are  appropriated  to  the  man,  while  whatever 
is  received  by  the  thought  and  not  by  the  will  is  separated  and 
banished.     Such  is  the  Lord's  continual   providence  with  the 
evil,  which  is,  as  has  been  said,  a  continual  permission,  to  the 
end  that  there  may  be   an  unceasing  withdrawal.     [9.]    Of  all 
this  man  knows  scarcely  anything,  because  he  has  no  percep- 
tion of  it.     The  primary  reason  that  he  has  no  perception  of  it 
is  that  these  evils  are  the  evils  pertaining  to  the  lusts  of  his  life's 
love ;    and  these  evils  are  not   felt  as  evils   but  as   delights  to 
which  no  one  gives  attention.    Who  attends  to  the  delights  of  his 
love?     His  thought  floats  on  in  them  like  a  boat  borne  by  the 
current  of  a  river,  and  there  is  a  perception  as  it  were  of  a  fra- 
grant atmosphere  which  is  inhaled  with  a  full  breath.     Only  in 
his  external  thought  can  he  feel  something  of  them,  and  even 
there  he  giv^es  no  attention  to  them  unless  he  knows  well  that 
they  are  evils.    But  of  this  more  in  what  follows.    [lO.]    Fourthly  : 
The  withdrawal  from  evil  is  effeHed  by  the  Lord  in  a  thousand 
ways,  and  eve^i  iyi  most  secret  ways. — Only  some  of  these  have 
been  disclosed  to  me,  and  none  but  the  most  general,  which  are 
these  :  The  delights  of  lusts  of  which  man  has  no  knowledge  are 
emitted  in  companies  or  in  bundles  into  the  interior  thoughts 
that  belong   to   man's   spirit,  and   therefrom    into   his   exterior 
thoughts,  in  which  they  appear  under  a  kind  of  feeling  of  satis- 
fa6lion  or  pleasure  or  longing ;  and  there  they  are  mingled  with 
his  natural  and  sensual  delights.     There,  too,  are  the  means  of 
separation  and  purification,  and  also  the  ways  of  withdrawal  and 
discharge.      The  means  are  chiefly  the  delights  of  meditation, 
of  thought,  and  of  refle61;ion  for  the  sake  of  certain  ends  which 
are  uses ;  and  the  ends,  which  are  uses,  are  as  many  as  are  the 
particulars  and  least  particulars   of  one's   business  and  ofiice. 
Or  again,  they  are  as  many  as  the  delights  of  refle<5lion,  to  the 
end  that  he  may  appear  like  a  civil  and  moral  man  and  also 
like  a  spiritual  man  ;  besides  the  undelightful  things  that  insert 
themselves.     These  delights,  because  they  belong  to  one's  love 
in  the  external  man,  are  the  means  of  separation,  purification, 
excretion,  and  withdrawal  of  the  delights  of  the  lusts  of  evil  be- 
longing to  the  internal  man.     [II.]    Take,  for  example,  an  unjust 
judge  who  regards  gains  or  friendship  as  ends  or  as  uses  of  his 
office ;  inwardly  he  is  continually  in  these  things,  but  outwardly 
he  aims  to  a(fi:  like  a  skilled  lawyer  and  a  just  man.     He  is  con- 
stantly in  the  delight   of  meditation,   thought,   reflection,   and 
purpose,  that  he  may  so  bend,  turn,  adapt,  and  adjust  the  right 


CON'CERNING    'I  HE    DIVINE    PROVIDENCE. — N.    296.         245 

that  there  may  still  appear  to  be  a  conformity  with  the  laws 
and  a  semblance  of  justice,  not  knowing  that  his  internal  delight 
consists  of  cunning,  frauds,  deceits,  clandestine  thefts,  and  many 
other  things,  and  that  this  delight,  made  up  of  so  many  delights 
of  the  lusts  of  evil,  rules  in  all  things  and  each  thing  of  his  ex- 
ternal thought,  wherein  are  the  delights  of  appearing  to  be  just 
and  sincere.  The  internal  delights  are  let  down  into  these  exter- 
nal delights,  and  are  mixed  with  them  like  various  kinds  of  food 
in  the  stomach  ;  and  there  they  are  separated,  purified,  and  con- 
ducted away  ;  nevertheless,  this  is  done  only  with  the  most  nox- 
ious delights  of  the  lusts  of  evil.  [12.]  For  with  an  evil  man  no 
separation,  purification,  and  withdrawal  is  possible  except  of  the 
more  noxious  evils  from  the  less  noxious  ;  while  with  a  good  man 
there  can  be  not  only  a  separation,  jnu'ification,  and  withdrawal 
of  the  more  noxious  evils,  but  also  of  the  less  noxious  ;  and  this 
is  done  by  means  of  the  delights  of  afre6Hons  for  what  is  good 
and  true  and  for  what  is  just  and  sincere,  into  which  he  comes  so 
far  as  he  regards  evils  as  sins  and  in  consequence  shuns  them 
and  turns  away  from  them,  and  still  more  if  he  fights  against 
them.  Such  are  the  means  by  which  the  Lord  purifies  all  who 
are  saved.  These  He  also  purifies  by  external  means,  which 
are  the  interests  of  fame  and  honor,  and  sometimes  of  wealth  ; 
although  there  is  implanted  in  these  by  the  Lord  the  delights 
of  affections  for  good  and  truth,  by  which  they  are  set  in  order 
and  are  fitted  to  become  delights  of  love  of  the  neighbor.  [13.] 
If  one  could  see  the  delights  of  the  lusts  of  evil  together  in  some 
form,  or  if  he  could  clearly  perceive  them  by  any  sense,  he 
would  see  and  perceive  them  to  be  too  numerous  to  be  defined  ; 
for  all  hell  is  nothing  but  a  form  of  all  the  lusts  of  evil,  and 
there  no  lust  of  evil  is  exa<5lly  like  another  or  the  same  as  an- 
other, neither  can  there  be  to  eternity.  And  of  these  number- 
less lusts  man  knows  scarcely  anything,  still  less  how  they  are 
connectetl.  Nevertheless,  the  Lord  through  His  Divine  provid- 
ence continually  permits  them  to  come  forth,  to  the  end  that 
they  may  be  taken  away,  which  is  done  in  every  order  and 
series.  An  evil  man  is  a  hell  in  the  least  form,  as  a  good  man 
is  a  heaven  in  the  least  form.  [I4.J  That  this  withdrawal  from 
evils  is  efifedled  by  the  Lord  in  a  thousand  ways,  even  the  most 
secret  ways,  one  can  best  see  and  be  convinced  of  by  compar- 
ison with  the  secret  operations  of  the  soul  in  the  body.  Those 
that  man  has  any  knowledge  of  are  the  following :  The  food 
that  he  is  about  to  eat  he  looks  at,  perceives  the  odor  of,  hun- 
gers for,  tastes,  chews  with   his   teeth,  rolls   to   the   oesophagus 


246  ANGELIC   WISDOM 

with  his  longue,  and  thus  into  the  stomach.  But  the  soul's  se- 
cret workings,  of  which  man  knows  nothing  because  he  has  no 
sensation  of  them,  are  these :  That  the  stomach  rolls  about  the 
food  received,  opens  and  separates  it  by  means  of  solvents,  that  is, 
digests  it,  offers  fitting  portions  of  it  to  the  little  mouths  there 
opening  and  to  the  veins  that  drink  them  in,  sends  some  to  the 
blood,  some  to  the  lymphatic  vessels,  some  to  the  lacteal  vessels 
of  the  mesentery,  and  some  down  to  the  intestines ;  and  finally 
the  chyle,  conveyed  through  the  thoracic  du6l:  from  its  receptacle 
in  the  mesentery,  is  carried  into  the  vena  cava,  and  so  into  the 
heart,  and  from  the  heart  into  the  lungs,  from  them  through  the 
left  ventricle  of  the  heart  into  the  aorta,  and  from  this  by  its 
branches  into  the  viscera  of  the  whole  body  and  to  the  kidneys  ; 
and  in  every  one  of  these  organs  a  separation  of  the  blood,  a 
purification  and  a  withdrawal  of  heterogeneous  substances  is 
effe6led ;  not  to  speak  of  how  the  heart  presents  its  blood,  when 
defecated  in  the  lungs,  to  the  brain,  which  is  done  through  the 
arteries  called  carotids,  and  how  the  brain  returns  the  blood 
vivified  to  the  vena  cava  (just  above  where  the  thoracic  du6l 
brings  in  the  chyle),  and  so  back  again  to  the  heart.  [15.] 
These  and  innumerable  others  are  the  secret  operations  of  the 
soul  in  the  body.  These  operations  are  not  felt  by  man,  and 
he  who  is  not  versed  in  the  science  of  anatomy  knows  nothing 
about  them.  And  yet  similar  things  take  place  in  the  interiors 
of  man's  mind ;  for  nothing  can  take  place  in  the  body  except 
from  the  mind ;  for  man's  mind  is  his  spirit,  and  his  spirit  is 
equally  a  man,  with  the  difference  only  that  whatever  is  done 
in  the  body  is  done  naturally,  and  whatever  is  done  in  the  mind 
is  done  spiritually ;  the  similitude  is  complete.  From  all  this  it 
is  evident  that  the  Divine  providence  works  in  every  man  in  a 
thousand  ways,  even  to  the  most  secret,  and  that  its  unceasing 
end  is  to  purify  him,  because  its  end  is  to  save  him  ;  and  that 
nothing  is  incumbent  on  man  except  to  remove  evils  in  the  ex- 
ternal man.  All  the  rest  the  Lord  provides  if  He  is  appealed 
to. 

297*  (iii.)  The  evil  can7iot  be  wholly  led  by  the  Lord  away 
from  evil  and  i?ito  good  so  long  as  they  believe  their  own  intelli- 
gence to  be  everything ,  and  the  Divine  providence  nothing. — The 
appearance  is  that  man  has  the  ability  to  withdraw  himself  from 
evil,  provided  he  thinks  this  or  that  to  be  contrary  to  the  com- 
mon good,  contrary  to  what  is  useful,  and  contrary  to  the  law 
of  the  nation  and  of  nations.  This  an  evil  man  can  do  as  well 
as  a  good  man,  provided  he  is  such  by  birth  or  by  practice  as 


CONCERNING    THE    DIVINE    PROVIDENCE. — N.   29S.         247 

to  be  able  inwardly  in  himself  to  think  analytically  and  ration- 
ally with  some  clearness.  But  he  is  not  able  to  withdraw  himself 
from  evil.  And  the  reason  of  this  is  that  while  the  Lord  gives 
to  every  man,  the  good  and  the  evil  alike,  the  capacity  to  un- 
derstand and  perceive  things,  even  abstractly,  as  has  been 
shown  above  throughout,  yet  man  from  that  capacity  is  not  able 
to  deliver  himself  from  evil,  because  evil  belongs  to  the  will, 
and  the  understanding  flows  into  the  will  only  as  with  light, 
enlightening  and  teaching ;  and  if  the  heat  of  the  will,  that  is, 
man's  life's  love,  is  glowing  with  a  lust  of  evil  it  is  frigid  in  af- 
le6lion  for  good ;  and  in  consequence,  he  does  not  receive  [that 
light],  but  either  rejects  or  extinguishes  it,  or  by  some  contrived 
falsity  turns  it  into  evil.  It  is  in  this  as  with  the  light  of  winter, 
which  is  equally  clear  with  the  summer's  light,  and  ads  in  a 
like  manner  as  it  flows  in  upon  the  frozen  trees.  But  this  can 
be  seen  more  fully  in  the  following  order:  (i.)  One's  own  in- 
telligence, when  the  will  is  in  evil,  sees  nothing  but  falsity,  and 
has  no  desire  or  ability  to  see  anything  else.  (2.)  If  one's  own 
intelligence  then  sees  truth  it  either  turns  itself  away  or  it  falsi- 
fies the  truth.  (3.)  The  Divine  providence  continually  causes 
man  to  see  truth,  and  also  gives  an  afiedion  for  perceiving  it 
and  for  receiving  it.  (4.)  By  this  means  man  is  withdrawn 
from  evil,  not  by  himself,  but  by  the  Lord. 

298.  But  that  these  things  may  be  made  evident  to  the  ra- 
tional man,  whether  he  be  an  evil  or  a  good  man,  thus  whether 
he  be  in  the  light  of  winter  or  of  summer  (for  colors  aj^pear  the 
same  in  both),  they  shall  be  explained  in  their  order.  First : 
One's  own  intelligence,  zchcn  the  ivill  is  in  cviL  sees  nothing  bid 
falsity,  and  has  no  desire  or  ability  to  see  any  thing  else.  This 
has  often  been  shown  in  the  spiritual  world.  Every  man  when 
he  becomes  a  spirit,  which  takes  place  after  death  (for  he  then 
puts  off  the  material  body  and  puts  on  the  spiritual),  is  intro- 
duced by  turns  into  the  two  states  of  his  life,  the  external  and 
the  internal.  While  he  is  in  the  external  state  he  speaks  and 
acts  rationally  and  wisely,  just  as  a  rational  and  wise  man  does 
in  the  world ;  he  can  also  teach  others  many  things  that  pertain 
to  moral  and  civil  life ;  and  if  he  has  l)een  a  jM'cacher  he  can 
teach  things  pertaining  to  spiritual  life.  But  when  from  this 
external  state  he  is  let  into  his  internal,  and  the  external  is  put 
to  sleep  and  the  internal  is  awakened,  if  he  is  an  evil  man  the 
scene  is  changed ;  from  being  rational  he  becomes  sensual,  and 
from  being  wise    he  becomes  insane,  for  he    then  thinks    from 


248  ANGELIC   WISDOM 

the  evil  o^  his  will  and  its  delight,  thus  from  his  own  intelligence, 
and  he  sees  nothing  but  falsity  and  does  nothing  but  evil,  be- 
lieving that  wickedness  is  wisdom  and  that  cunning  is  prudence ; 
and  from  his  own  intelligence  he  believes  himself  to  be  a  deity, 
and  with  his  whole  mind  drinks  in  nefarious  schemes.    [2.]    Such 
insanities  I  have  often  seen ;  I  have  also  seen  spirits  let  into 
these  alternate  states  two  or  three  times  within  an  hour ;  and 
they  were  then  permitted  to  see  their  insanities  and  to  acknow- 
ledge them ;  nevertheless  they  were  unwilling  to  remain  in  a 
rational  and  moral  state,  but  turned  themselves  back  of  their 
own  accord  into  their  internal  state,  which  was  sensual  and  in- 
sane, for  they  loved  this  more  than  the  other,  because  the  de- 
light of  their  life's  love  was  in  it.     Who  can  believe  that  an 
evil  man  is  such  behind  his  outward  appearance,  and  that  he 
undergoes  such  a  transformation  when  he  enters  into  what  is 
within?     From  this  experience  alone  it  can  be  seen  what  one's 
own  intelligence  is  when  he  thinks  and  a6ts  from  the  evil  of  his 
will.     It  is  otherwise  with  the  good :  when  these  from  the  ex- 
ternal state  are  admitted  into  the  internal  they  become  still  wiser 
and  better  behaved.     [3.]    Secondly :  If  one's  ozvii  intelligeyice 
the7i  sees  truth  it  either  turns  itself  away  or  it  falsifies  the  truth. 
Man  has  a  voluntary  self  {propnum)  and  an  intelle6lual  self;  the 
voluntary  self  is  evil,  and  the  intelle6lual  self  is  falsity  therefrom  ; 
the  latter  is  meant  by  "the  will  of  man,"  and  the  former  by 
"the  will  of  the  flesh"  (in  yolm  i.   13).     The  voluntary  self  in 
its  essence  is  love  of  self,  and  the  intellectual  is  conceit  from  that 
love ;  these  two  are  like   two  consorts,  and  their  marriage  is 
called  the  marriage  of  evil  and  falsity.     Every  evil  spirit  is  ad- 
mitted into  this  marriage  before  he  comes  into  hell,  and  when 
he  is  in  it  he  does  not  know  what  good  is,  for  he  calls  his  evil 
good  because  he  feels  it  to  be  delightful ;  and  he  then  turns 
away  from  the  truth  and  is  unwilling  to  see  it,  because  he  sees 
the  falsity  that  is  in  harmony  with  his  evil  as  the  eye  sees  what 
is  beautiful,  and  he  hears  it  as  the  ear  hears  what  is  harmonious. 
[4.]    Thirdly  :    The  Divine  providence  continually  causes  vian  to 
see  truth,  and  also  gives  a7i  affeSlion  for  perceiving  it  a7id  re- 
ceiving it.     This  is  done  because  the  Divine  providence  adls 
from  the  interior,  and  through  it   flows  into  exteriors,  that  is, 
from  the  spiritual  into  the  things  that  are  in  the  natural  man ; 
and  by  the  light  of  heaven  enlightens  the  understanding,  and  by 
the  heat  of  heaven  vivifies  the  will.     The  light  of  heaven  in  its 
essence  is  Divine  wisdom,  and  the  heat  of  heaven  in  its  essence  is 


CONCERNING   THE    DIVINE    PROVIDENCE. — N.   29S.  249 

Divine  love,  and  from  the  Divine  wisdom  nothing  else  can  flow 
in  but  truth,  and  from  the  Divine  love  nothing  else  can  flow  in 
but  good  ;  and  from  this  the  Lord  gives  in  the  understanding  an 
affedion  for  seeing  truth  and  also  for  perceiving  and  receiving  it. 
Thus  man  becomes  a  man  both  in  external  and  in  internal  aspe<5l. 
Does  not  every  one  wish  to  appear  a  rational  and  spiritual  man  ? 
And  does  not  every  one  know  that  he  wishes  so  to  appear,  that 
he  may  be  believed  by  others  to  be  a  true  man?  If,  therefore, 
he  is  rational  and  spiritual  in  external  form  only,  and  not 
also  in  internal  form,  is  he  a  man?  Is  he  anything  but  as  a 
player  upon  the  stage  or  as  an  ape  with  a  face  almost  human? 
From  this  can  it  not  be  acknowledged  that  he  alone  is  a  man 
who  is  interiorly  what  he  wishes  to  seem  to  others  to  be?  He 
who  acknowledges  the  one  must  acknowledge  the  other.  One's 
own  intelligence  can  establish  the  human  form  in  externals  only ; 
but  the  Divine  providence  establishes  that  form  in  the  internals, 
and  through  these  in  the  externals ;  and  when  it  has  been  so 
establiiihed  man  does  not  merely  appear  to  be  a  man  but  he  is  a 
man.  [5.]  Fourthly  :  By  this  means  man  is  withdrawn  front 
evil  not  by  himself  but  by  the  Lord.  When  the  Divine  provid- 
ence enables  man  to  see  truth,  and  at  the  same  time  gives  hint 
an  affeclion  for  it,  man  can  be  withdrawn  from  evil,  because  truth 
instru6ls  and  directs,  and  when  the  will  does  accordingly  it  con- 
joins itself  with  the  truth,  and  in  itself  it  turns  the  truth  into 
good ;  for  the  truth  comes  to  be  of  its  love,  and  what  is  of  the 
love  is  good.  All  reformation  is  cffe6]:ed  by  means  of  truth,  and 
not  without  it ;  for  without  truth  the  will  is  continually  in  its 
own  evil,  and  if  it  consults  the  understanding  it  is  not  instru6ied, 
but  the  evil  is  confirmed  by  falsities.  [6.]  In  respe6l  to  intelli- 
gence, it  appears  both  to  the  good  man  and  to  the  evil  man  to 
be  his,  even  his  own ;  moreover,  a  good  man  is  bound  to  a6l 
from  intelligence  as  if  it  were  his  own  just  as  much  as  an  evil 
man  ;  but  he  that  believes  in  the  Divine  providence  is  withdrawn 
from  evil,  while  he  that  does  not  believe  is  not  withdrawn  ;  and 
he  believes  who  acknowledges  evil  to  be  sin  and  wishes  to  be 
withdrawn  from  it,  while  he  does  not  believe  who  does  not  so 
acknowledge  and  wish.  The  difference  between  these  two  kinds 
of  intelligence  is  like  the  difference  between  that  which  is  be- 
lieved to  be  in  itself,  and  that  which  is  believed  not  to  be  in  it- 
self and  yet  as  if  in  itself;  or  it  is  like  the  difference  between  an 
external  without  a  correlative  internal  and  an  external  with  a 
correlative  internal ;  thus  it   is  like  the  difference  between  the 


250  ANGELIC    WISDOM 

words  and  gestures  of  mimics  and  a6lors  who  personate  kings, 
princes,  and  generals,  and  the  kings,  princes,  and  generals  them- 
selves ;  the  latter  are  such  both  inwardly  and  outwardly,  while 
the  others  are  such  only  outwardly,  and  when  this  outward  is 
put  off  they  are  called  comedians,  performers,  and  players. 

299.  (iv.)  The  Lord  governs  hell  by  opposites ;  and  He 
governs  in  hell  the  evil  who  are  in  the  world  in  respeSl  to  their 
interiors,  but  not  in  respect  to  their  exteriors. — He  that  does  not 
know  what  heaven  is  and  what  hell  is  can  know  nothing  about 
what  man's  mind  is.  The  mind  of  man  is  his  spirit  that  lives 
after  death.  This  is  because  the  mind  or  spirit  of  man  is  wholly 
in  the  form  in  which  heaven  is  or  in  which  hell  is  ;  there  is  not 
the  slightest  difference,  except  that  one  is  the  greatest  and  the 
other  the  least,  or  that  one  is  the  effigy  and  the  other  the  type. 
Consequently  in  respe6l  to  his  mind  or  spirit  man  is  either  a 
heaven  or  a  hell  in  the  least  form.  He  that  is  led  by  the  Lord 
is  a  heaven,  and  he  that  is  led  by  what  is  his  own  is  a  hell. 
Since,  then,  it  has  been  granted  me  to  know  what  heaven  is  and 
what  hell  is,  and  it  is  important  to  know  what  man  is  in  respe(5l 
to  his  mind  or  spirit,  I  will  describe  both  briefly. 

300.  All  that  are  in  heaven  are  nothing  but  affections  for 
good  and  thoughts  of  truth  therefrom,  and  all  that  are  in  hell 
are  nothing  but  lusts  of  evil  and  imaginations  of  falsity  there- 
from ;  and  these  are  so  arranged  on  either  side  that  the  lusts  of 
evil  and  the  imaginations  of  falsity  in  hell  are  directly  opposed 
to  the  affe6tions  for  good  and  the  thoughts  of  truth  in  heaven. 
Consequently  hell  is  under  heaven,  diametrically  opposite  to  it ; 
that  is,  diametrically  opposite  like  two  men  lying  in  opposite 
ways,  or  standing  as  antipodes,  thus  inversely  to  each  other 
and  meeting  at  the  soles  of  the  feet,  or  with  the  heels  to- 
gether. Sometimes  hell  is  seen  to  be  so  situated  or  reversed  in 
respe6t  to  hea\^en.  This  is  because  those  that  are  in  hell  make 
lusts  of  evil  the  head  and  affe6tions  for  good  the  feet,  while 
those  who  are  in  heaven  make  affections  for  good  the  head  and 
lusts  of  evil  the  soles  of  the  feet ;  hence  the  mutual  opposition. 
When  it  is  said  that  in  heaven  there  are  affeClions  for  good  and 
consequent  thoughts  of  truth,  and  in  hell  there  are  lusts  of  evil 
and  consequent  imaginations  of  falsity,  it  is  meant  that  there  are 
spirits  and  angels  there  who  are  such ;  for  every  one  is  his  own 
affection  or  his  own  lust,  an  angel  of  heaven  is  his  own  affection 
and  a  spirit  of  hell  is  his  own  lust. 


CONCERNING    THE    DIVINE    PROVIDENCE. — N.   3O3.         25I 

301*  The  angels  of  heaven  are  affeclions  for  good  and  con- 
sequent thoughts  of  truth,  because  they  are  recipients  of  Divine 
love  and  Divine  wisdom  from  the  Lord.  All  aftettions  for  good 
are  from  the  Divine  love,  and  all  thoughts  of  truth  are  from  the 
Divine  wisdom.  But  the  spirits  of  hell  are  lusts  of  evil  and  con- 
sequent imaginations  of  falsity,  because  they  are  in  the  love  of 
self  and  in  their  own  intelligence,  and  all  lusts  of  evil  are  from 
the  love  of  self,  and  the  imaginations  of  falsity  are  from  one's 
own  intelligence. 

302.  The  arrangement  of  affedlions  in  heaven  and  of  lusts 
in  hell  is  wonderful,  and  is  known  to  the  Lord  alone.  In  each 
they  are  distinguished  into  genera  and  species,  and  are  so  con- 
joined as  to  a6l  as  one.  And  because  they  are  distinguished 
into  genera  and  species  they  are  distinguished  into  societies 
greater  and  less ;  and  because  they  are  so  conjoined  as  to  adl 
as  one  they  are  conjoined  like  all  the  things  that  are  in  man. 
Consequently  heaven  in  its  form  is  like  a  beautiful  man,  whose 
soul  is  the  Divine  love  and  Divine  wisdom,  thus  the  Lord  ; 
and  hell  in  its  form  is  like  a  monstrous  man,  whose  soul  is 
the  love  of  self  and  self-intelligence,  thus  the  devil ;  for  there  is 
no  devil  who  is  sole  lord  there,  but  the  love  of  self  is  called 
the  devil. 

303.  Rut  in  order  to  make  it  more  clear  what  heaven  is 
and  what  hell  is,  let  delights  of  good  be  substituted  for  affections 
for  good,  and  delights  of  evil  for  lusts  of  evil ;  for  there  is  no 
affedtion  or  lust  without  delight,  since  these  make  the  life  of  ev- 
ery one.  These  delights  are  what  are  distinguished  and  conjoined 
in  the  way  described  above  respe61ing  affections  for  good  and 
lusts  of  evil.  The  delight  of  his  affedlion  fills  and  surrounds  ev- 
ery angel  of  heaven,  and  a  general  delight  fills  and  surrounds 
every  society  of  heaven,  and  the  delight  of  all  together  or  a  most 
general  delight  fills  and  surrounds  the  universal  heaven.  In  like 
manner  the  delight  of  his  lust  fills  and  surrounds  every  spirit  of 
hell,  and  a  general  delight  every  society  of  hell,  and  the  delight 
of  all  or  a  most  general  delight  fills  and  surrounds  the  entire  hell. 
Because,  as  said  above,  the  affections  of  heaven  and  the  lusts  of 
hell  are  diametrically  opposed  to  each  other,  it  is  clear  that  the 
delight  of  heaven  is  so  undelightful  in  hell  that  it  cannot  be  en- 
dured, and  on  the  other  hand,  that  the  delit^lit  of  hell  is  so  un- 
delightful in  heaven  that  it  cannot  be  endured.  This  is  the 
cause  of  the  antipathy,  aversion,  and  separation. 


252  ANGELIC    WISDOM 

304.  Inasmuch  as  these  delights  constitute  the  Hfe  of  every 
one  in  particular  and  of  all  in  general,  they  are  not  felt  by  those 
who  are  in  them,  but  their  opposites  are  felt  when  they  approach, 
especially  when  they  are  turned  into  odors ;  for  every  delight 
corresponds  to  an  odor,  and  in  the  spiritual  world  may  be  con- 
verted into  an  odor ;  and  then  the  general  delight  in  heaven  is 
sensed  as  the  odor  of  a  garden,  with  variety  according  to  the 
varieties  of  fragrance  there  from  flowers  and  fruits,  while  the 
general  delight  in  hell  is  sensed  as  stagnant  water  into  which 
different  kinds  of  filth  have  been  thrown,  with  variety  according 
to  the  odors  from  putrid  and  offensive  things  therein.  How  the 
delight  of  each  affe6tion  for  good  in  heaven  and  the  delight  of 
the  lust  of  evil  in  hell  is  felt  it  has  been  granted  me  to  know ; 
but  it  would  require  too  much  space  to  explain  it  here. 

305.  I  have  heard  many  newcomers  from  the  world  com- 
plain that  they  had  not  known  that  their  hfe's  lot  would  be  in 
accordance  with  the  affedlions  of  their  love,  saying  that  in  the 
world  they  had  not  thought  about  these  affections,  still  less  about 
their  delights,  because  they  had  loved  whatever  was  delightful 
to  them,  and  had  merely  believed  that  every  one's  lot  would  be 
in  accordance  with  their  thoughts  from  intelligence,  especially 
in  accordance  with  the  thoughts  arising  from  their  piety  and 
faith.  But  it  was  replied  that  they  could  have  known  if  they 
had  wished,  that  evil  of  life  is  out  of  harmony  with  heaven  and 
displeasing  to  God,  but  is  in  harmony  with  hell  and  pleasing  to 
the  devil,  and  on  the  other  hand,  that  good  of  life  is  in  har- 
mony with  heaven  and  pleasing  to  God,  and  out  of  harmony 
with  hell  and  displeasing  to  the  devil  ;  consequently  that  evil 
in  itself  is  a  stench,  while  good  in  itself  is  fragrant  And  as  they 
might  have  known  this  if  they  would,  why  had  they  not  shunned 
evil  as  infernal  and  diabolical  and  why  had  they  favored  evils 
merely  because  they  were  delightful?  And  as  they  were  now 
aware  that  the  delights  of  evil  have  so  foul  a  smell,  they  might 
also  know  that  those  who  are  full  of  such  delights  cannot  enter 
heaven.  After  this  reply  they  betook  themselves  to  those  who 
were  in  like  delights,  because  there  and  not  elsewhere  they 
could  breathe. 

306*  From  the  idea  here  given  of  heaven  and  hell  it  can 
be  seen  what  man's  mind  is  ;  for,  as  has  been  said,  man's  mind 
or  spirit  is  either  a  heaven  or  a  hell  in  the  least  form,  that  is,  its 
interiors  are  mere  affections  and  thoughts  therefrom,  distin- 
guished into  genera  and  species,  as  into  greater  and  less  societies. 


CONCERNING   THE    DIVINE    PROVIDENCE. — N.   307.  253 

aiid  SO  conjoined  as  to  acl  as  one,  and  that  the  Lord  rules  them 
the  same  as  He  rules  heaven  and  hell.  That  man  is  either  a 
heaven  or  a  hell  in  the  least  form  can  be  seen  in  the  work  on 
Heaven  and  Hcli  published   in   London   in  the  year   175S  (n. 

5I-S7)- 

307.  Now  in  regard  to  the  subject  proposed :  That  the 
Lord  governs  hell  by  means  of  opposites,  and  that  the  evil  who 
are  in  the  world  He  governs  in  hell,  in  respetft  to  their  interiors 
but  not  in  respecl  to  their  exteriors.  As  to  the  first :  That  the 
Lord  governs  hell  by  means  of  opposites.  It  has  been  shown 
above  (n.  288,  289),  that  the  angels  of  heaven  are  not  in  love 
and  wisdom,  or  in  affedlion  for  good  and  the  consequent  thought 
of  truth  from  themselves,  but  from  the  Lord  ;  also  that  good 
and  truth  flow  out  of  heaven  into  hell,  and  that  good  is  there 
turned  into  evil,  and  truth  into  falsity,  because  the  interiors  of 
the  minds  of  those  in  heaven  and  in  hell  are  turned  in  opposite 
dire6lions.  Since,  then,  all  things  in  hell  are  opposite  to  all 
things  in  heaven  it  follows  that  the  Lord  governs  hell  by  means 
of  opposites.  [2.]  Secondly  :  The  evil  who  are  in  the  world 
the  Lord  governs  in  hell.  This  is  true  because  man  as  to  his 
spirit  is  in  the  spiritual  world  and  in  some  society  there,  in  an 
infernal  society  if  he  is  evil,  and  in  a  heavenly  society  if  he  is 
good  ;  for  man's  mind,  which  in  itself  is  spiritual,  must  needs 
be  among  the  spiritual,  and  he  comes  among  such  after  death. 
That  this  is  true  has  also  been  said  and  shown  above.  But  a 
man  is  not  there  in  the  same  way  as  a  spirit  is  who  has  been 
assigned  to  the  society,  for  a  man  is  constantly  in  a  state  to  be 
reformed,  and  if  he  is  evil  he  is  transferred  by  the  Lord  from 
one  society  of  hell  to  another  in  accordance  with  his  life  and 
its  changes.  But  if  he  suffers  himself  to  be  reformed  he  is 
led  out  of  hell,  and  is  led  up  into  heaven,  and  there  he 
is  transferred  from  one  society  to  another,  and  this  even  until 
death.  But  after  death  he  is  no  longer  borne  from  one  so- 
ciety to  another  there,  because  he  is  no  longer  in  any  state  to 
be  reformed,  but  remains  in  the  state  in  which  he  is  in  accord- 
ance with  his  life.  When,  therefore,  a  man  dies  he  is  assigned 
to  his  own  place.  [3.1  Thirdl}- :  The  Lord  in  this  way  governs 
the  evil  in  the  world  in  respeH:  to  their  interiors,  but  otherwise 
in  respeR  to  their  exteriors.  The  Lord  governs  the  interiors  of 
man's  mind,  as  has  now  been  told  ;  but  the  exteriors  He  governs 
in  the  world  of  spirits,  which  is  intermediate  between  heaven 
and  hell.  The  reason  of  this  is  that  in  externals  man  is  for  the 
most  i^art  different  from  what  he  is  in  internals,  for  in  externals 


254  ANGELIC   WISDOM 

he  can  feign  himself  an  angel  of  light  while  in  internals  he  is  a 
spirit  of  darkness  ;  therefore  his  external  is  governed  in  one  way 
and  his  internal  in  another.  As  long  as  he  is  in  the  world  his 
external  is  governed  in  the  world  of  spirits,  but  his  internal  is 
governed  in  heaven  or  in  hell ;  therefore  when  he  dies  he  first 
enters  the  world  of  spirits,  and  there  comes  into  his  external, 
which  is  there  put  off;  and  when  freed  from  this  he  is  borne 
into  his  own  place  to  which  he  has  been  assigned.  What  the 
world  of  spirits  is  and  the  nature  of  it  may  be  seen  in  the  work 
on  Heaven  and  Hell,  published  at  London  in  the  year  1758  (n, 
421-535)- 


The  Divine  providence  appropriates  neither  evil  nor 

GOOD   to   any  one  ;   BUT  MAN's  OWN  PRUDENCE   APPRO- 
PRIATES BOTH. 

308*  Nearly  every  one  oelieves  that  man  thinks  and  wills 
from  himself,  and  consequently  speaks  and  a6ls  from  himself. 
And  who  from  himself  can  believe  otherwise,  when  the  ap- 
pearance that  it  is  so  is  so  strong  that  it  does  not  differ  in 
the  least  from  an  a6lual  thinking,  willing,  speaking,  and  add- 
ing from  one's  self?  Nevertheless,  that  is  impossible.  In 
Angelic  Wisdom  concerning  the  Divine  Love  and  the  Divine 
Wisdom  it  has  been  shown  that  there  is  only  one  life,  and 
that  me<i  are  recipients  of  life ;  also  that  man's  will  is  the 
receptacle  of  love,  and  his  understanding  the  receptacle  of 
wisdom,  and  these  two  are  that  only  life.  It  has  also  been 
shown  there  that  it  is  from  creation,  and  therefore  from  an 
unceasing  Divine  providence,  that  in  man  this  life  should  man- 
ifest itself  in  an  appearance  of  belonging  to  him,  consequently 
as  if  it  were  his  own  life ;  this,  however,  being  an  appearance, 
to  the  end  that  man  may  be  a  receptacle.  It  has  also  been 
shown  above  (n.  288-294)  that  man  never  thinks  from  himself, 
but  always  from  others,  nor  these  others  from  themselves,  but 
all  from  the  Lord,  and  that  this  is  true  both  of  the  evil  man  and 
of  the  good  ;  furthermore,  that  this  is  recognized  in  the  Christian 
world,  especially  by  those  who  not  only  say  but  believe  that  all 
good  and  truth  are  from  the  Lord,  also  all  wisdom,  thus  all  faith 
and  charity,  while  all  evil  and  falsity  are  from  the  devil,  or  from 


CON'CERXING    THE    DIVINE    PROVIDENXE. — N.   309.  255 

hell.  [2.]  From  all  this  no  other  conclusion  can  follow  than 
that  e\'ery  thing  that  man  thinks  and  wills  flows  in.  And  since 
all  speech  flows  from  thoug^ht  as  an  effe6l  from  its  cause,  and  all 
adlion  flows  from  will  in  like  manner,  it  follows  that  everything 
also  that  a  man  says  and  does  flows  in,  although  derivatively  or 
mediately.  That  every  thing  that  a  man  sees,  hears,  smells, 
tastes,  and  feels,  flows  in  cannot  be  denied  ;  why  not,  then, 
every  thing  that  a  man  thinks  and  wills?  Can  there  be  any 
other  difference  than  that  what  flows  into  the  organs  of  the  ex- 
ternal senses,  or  those  of  the  body,  are  such  things  as  are  in 
the  natural  world,  while  what  flows  into  the  organic  substances 
of  the  internal  senses  or  those  of  the  mind  are  such  things  as 
are  in  the  spiritual  world?  Consequently  as  the  organs  of  the 
external  senses  or  those  of  the  body  are  receptacles  of  natural 
objedls,  so  the  organic  substances  of  the  internal  senses  or  of 
the  mind  are  receptacles  of  spiritual  obje6ls.  Such  being  the 
state  of  man,  what  has  he  that  is  his  own?  His  being  this  or 
that  kind  of  receptacle  is  not  what  is  his  own,  since  this  own  is 
simply  what  he  is  in  respe6l  to  reception,  and  is  not  his  life's 
own,  and  by  one's  own  nothing  else  is  meant  by  any  one  except 
that  one  lives  from  himself,  and  therefore  thinks  and  wills  from 
himself  But  that  such  an  own  is  not  in  man,  and  cannot  pos- 
sibly exist  in  any  man,  follows  from  what  has  been  said  above. 

309*  But  I  will  relate  what  I  have  heard  from  some  in  the 
spiritual  world.  They  were  among  those  who  believed  their 
own  prudence  to  be  everything,  and  the  Divine  providence  to 
be  nothing.  I  said  that  man  has  nothing  that  is  his  own  unless 
you  choose  to  say  that  his  being  this  or  that  kind  of  a  subject:, 
or  his  being  this  or  that  kind  of  an  organ,  or  this  or  that  kind 
of  a  form,  is  his  own.  But  this  is  not  the  own  that  is  meant,  for 
this  is  merely  what  he  is.  In  fa6t,  no  man,  according  to  the 
common  understanding  of  his  own  has  any  thing  his  own.  Those 
who  had  ascribed  all  things  to  their  own  prudence,  and  who 
might  be  called  owners  in  their  very  image,  so  blazed  up  at  this 
that  flame  appeared  from  their  nostrils,  saying,  "You  are  utter- 
ing contradi6lions  and  insanities ;  would  not  a  man  thus  be  no- 
thing and  emptiness,  or  an  idea  or  fantasy,  or  a  graven  image 
or  statue  ?"  [2.]  But  I  could  only  answer  that  it  is  absurd  and 
insane  to  believe  that  man  is  life  from  himself,  and  that  wisdom 
and  prudence  do  not  flow  in  from  God,  but  are  in  man,  as  well  as 
the  good  that  belongs  to  charity  and  the  truth  that  belongs  to 
faith.  To  attribute  these  to  oneself  is  called  by  every  wise  man  an 


256  ANGELIC    WISDOM 

insanity,  consequently  it  is  absurd  ;  moreover,  those  who  do  this 
are  like  those  who  occupy  the  house  and  property  of  another,  and 
as  soon  as  they  are  in  possession  persuade  themselves  that  they 
are  the  owners  ;  or  they  are  like  overseers  and  stewards  who 
believe  all  things  belonging  to  their  lord  to  be  theirs  ;  or  like 
business  servants  to  whom  their  lord  has  given  talents  and 
pounds  to  trade  with,  and  who  render  no  account  but  keep 
them  as  their  own,  and  thus  a6l  as  thieves,  [3.]  Of  all  these 
it  can  be  said  that  they  are  insane,  and  even  that  they  are  no- 
things and  vanities,  and  are  merely  creatures  of  thought,  since 
they  do  not  have  in  them  from  the  Lord  that  good  which  is  the 
very  being  of  life,  thus  neither  the  truth.  Therefore  such  are 
called  "dead,"  and  "nothings  and  vanities  "  {^Isaiah  xl,  17,  23), 
and  elsewhere,  "formers  of  an  image,"  and  "graven  images," 
and  "statues."  But  of  all  this  more  in  what  follows,  which 
will  be  considered  in  this  order  : 

(i.)  What  one's  ow7i  prtide?ice  is,  and  what  prudence  not 
one's  otuji  is. 

(ii.)  Man  from  his  own  prudence  persuades  himself  and 
corroborates  ift  himself  that  all  good  and  truth 
are  from  himself  and  in  himself ;  likewise  all  evil 
and  falsity. 

(ill.)  Everything  that  a  jnatt  has  adopted  by  persuasion  and 
confr/natiofi  remaiiis  itt  him  as  his  oiU7i. 

(iv.)  If  man  believed,  as  is  the  truth,  that  all  good  and 
truth  are  from  the  Lord,  and  all  evil  and  falsity 
from  hell,  he  would  not  appropriate  good  to  him- 
self and  make  it  meritorious,  nor  appropriate  evil 
to  himself  and  make  himself  guilty  of  it. 

310.  (i.)  What  ones  own  pritdeyice  is,  and  what  prudence 
^not  one's  own  is. — Those  are  in  their  own  prudence  who  cor- 
roborate appearances  in  themselves  and  make  them  truths,  es- 
pecially the  appearance  that  one's  own  prudence  is  everything, 
and  the  Di\'ine  providence  nothing  unless  something  universal ; 
and  this  is  impossible  without  the  particulars  that  constitute  it, 
as  has  been  shown  above.  Such  are  in  fallacies  also,  for  every 
appearance  confirmed  as  a  truth  is  a  fallacy ;  and  as  far  as  they 
confirm  themselves  by  fallacies  they  become  naturalists,  and  to 
that  extent  they  believe  nothing  but  what  they  are  able  also  to 
perceive  by  some  bodily  sense,  especially  by  the  sense  of  sight, 
because  that  sense  especially  a6ls  as  one  with  thought.  Such 
at  last  become  sensual.  When  such  confirm  themselves  in  fa- 
vor of  nature  against  God,  they  close  up  the  interiors  of  their 
minds,  interposing  a  veil,  as  it  were,  and  afterwards  they  think 
below  the  veil,  but  not  of  any  thing  that  is  above  it.     The  an- 


CONCERNING    THE    DIVINE    PROVIDENCE. — N.   310.  257 

cients  called  such  sensual  men  serpents  of  the  tree  of  know- 
ledge ;  and  in  the  spiritual  world  it  is  said  of  them  that  as  they 
confirm  themselves  they  close  up  the  interiors  of  their  minds,  at 
length  even  to  the  nose;  for  the  "nose"  signifies  perception  of 
truth,  and  this  means  that  they  have  no  perception.  What 
such  are  shall  now  be  told.  [2.]  They  are  above  others  shrewd 
and  cunning,  and  ingenious  reasoners ;  and  they  call  shrewd- 
ness and  cunning  intelligence  and  wisdom,  nor  do  they  know 
otherwise.  Those  not  like  themselves  they  regard  as  simple 
and  stupid,  especially  those  who  worship  God  and  acknowledge 
the  Divine  providence.  In  respecl  to  the  interior  principles  of 
their  minds,  about  which  they  have  litde  knowledge,  they  are 
like  those  called  Machiavelians,  who  regard  murder,  adultery, 
theft,  and  false  witness,  viewed  in  themselves,  as  of  no  account ; 
and  if  they  reason  against  them  it  is  merely  from  prudence,  lest 
they  should  appear  such  themselves.  [3.]  Of  man's  life  in  the 
world  they  think  only  that  it  is  like  the  life  of  a  beast ;  and 
of  man's  life  after  death  that  it  is  like  a  living  vapor  that 
after  rising  out  of  the  corpse  or  the  grave  settles  back  again 
and  thus  dies.  From  this  madness  arises  the  idea  that  spirits 
and  angels  are  made  of  air,  and  with  such  as  have  been  trained 
to  believe  in  eternal  life,  that  the  souls  of  men  are  of  the  same 
nature,  and  cannot  see,  hear,  or  speak,  and  therefore  are  blind, 
deaf,  and  dumb,  and  can  merely  think  in  some  part  of  their  air. 
They  say.  How  can  the  soul  be  any  thing  else?  Did  not  the 
external  senses  die  with  the  body  ;  and  how  can  the  soul  again 
resume  them  until  it  is  reunited  with  the  body?  And  this  belief 
has  been  maintained  because  they  have  been  able  to  compre- 
hend the  state  of  the  soul  after  death  only  in  this  sensual  way 
and  not  spiritually  ;  and  except  for  this  the  belief  in  an  eternal 
life  would  have  perished.  Such  have  especiall}-  established  in 
themselves  the  love  of  self,  calling  it  the  fire  of  life  and  the  in- 
centive to  the  various  uses  in  the  kingdom.  And  being  such  they 
are  idols  of  self;  and  as  their  thoughts  are  fallacies  and  from  fal- 
lacies they  are  images  of  falsity  ;  and  as  they  favor  the  delights 
of  lusts  they  are  satans  and  devils.  Those  who  confirm  in  them- 
selves the  lusts  of  evil  are  called  satans,  and  those  who  live  those 
lusts  are  called  devils.  [4.]  What  the  most  cunning  sensual  men 
are  it  has  been  granted  me  to  know.  Their  hell  is  deep  down 
behind,  and  they  wish  to  be  invisible  ;  therefore  they  appear 
there  flying  about  like  spedres,  which  are  their  fantasies.  They 
are  called  genii.  Some  of  them  were  once  let  out  of  that  hell 
that  I  might  know  their  charader.     They  immediately  applied 


258  ANGELIC   WISDOM 

themselves  to  my  neck,  beneath  the  occiput,  and  thus  entered 
into  my  affe6lions,  not  wishing  to  enter  my  thoughts — these  they 
skilfully  avoided  ;  and  they  varied  my  affe<5lions  one  after  an- 
other for  the  purpose  of  bending  them  insensibly  into  their  op 
posites,  which  are  lusts  of  evil ;  and  as  they  did  not  touch  my 
thoughts  they  would  have  bent  and  inverted  the  affe6lions  with- 
out my  knowledge  if  the  Lord  had  not  prevented  it.  [5.]  Such 
do  those  become  who  in  the  world  do  not  believe  that  there  is 
any  such  thing  as  Divine  providence,  and  who  seek  out  in 
others  nothing  but  their  cupidities  and  desires,  thus  leading 
them  on  until  they  rule  over  them.  And  as  they  do  this  so  se- 
cretly and  cunningly  that  the  other  does  not  know  it,  and  as 
after  death  they  become  like  themselves,  as  soon  as  they  enter 
the  spiritual  world  they  are  cast  down  into  that  hell.  Such 
when  seen  in  the  light  of  heaven  appear  without  noses,  and 
what  is  wonderful,  although  they  are  so  crafty  they  are  never- 
theless more  sensual  than  others.  As  the  ancients  called  a 
sensual  man  a  serpent,  and  as  such  a  man  is  shrewd,  crafty,  and 
an  ingenious  reasoner  above  others,  therefore  it  is  said  that 

"  The  serpent  was  made  more  crafty  than  any  wild  beast  of  the  field  '* 
(Gen.  iii.  i) ; 

and  the  Lord  says  : 

"Be  ye  therefore  prudent  as  serpents  and  simple  as  doves"  {Matt.  x. 
16); 

and  also  the  dragon,  which  is  hkewise  called  "the  old  serpent," 

"  the  devil,"  and  "  satan,"  is  described  as 

Having  seven  heads  and  ten  horns,  and  seven  crowns  upon  his  heads 
{Apoc.  xii.  3,  9) ; 

"  seven  heads  "  signifying  craftiness  ;  "  the  ten  horns  "  the  power 
of  persuading  by  fallacies ;  and  "  the  seven  crowns  "  the  holy 
things  of  the  Word  and  of  the  church  profaned. 

311.  This  description  of  one's  own  prudence  and  of  those 
who  are  in  it  makes  clear  what  prudence  that  is  not  one's  own 
is,  and  the  chara6ler  of  those  who  are  in  it,  namely,  that  prud- 
ence not  one's  own  is  the  prudence  of  those  who  do  not  per- 
suade themselves  that  intelligence  and  wisdom  are  from  man  ; 
for  they  say,  How  can  one  be  wise  from  himself,  or  how  can 
one  do  good  from  himself?  And  when  they  say  this  they  see 
in  themselves  that  it  is  so,  for  they  think  interiorly  ;  they  also 
believe  that  others  think  in  the  same  way,  especially  the  learned, 
not  knowing  that  any  one  can  think  in  a  purely  exterior  way. 


CONCERNING    THE    DIVINE    PROVIDENCE. — N.   3 1  2.  259 

[2.]  Such  are  not  in  fallacies  through  certain  confirmations  of 
appearances,  and  therefore  they  know  and  perceive  that  murder, 
adultery,  theft,  and  false  witness  are  sins,  and  consequently  shun 
them.  They  know  also  that  shrewdness  is  not  wisdom,  and  that 
cunning'  is  not  intelligence.  When  they  listen  to  ingenious  reason- 
ings from  fallacies  they  wonder  and  inwardly  smile.  This  is  because 
with  them  there  is  no  veil  between  interiors  and  exteriors,  or  be- 
tween the  spiritual  and  the  natural  things  of  the  mind,  as  there  is 
with  the  sensual ;  therefore  they  receive  influx  from  heaven,  by 
which  they  interiorl)'-  see  these  things.  13.]  Such  speak  more  sim- 
ply and  sincerely  than  others,  and  place  wisdom  in  the  life,  and  not 
in  talking.  They  are  comparatively  like  lambs  and  sheep,  while 
those  who  are  in  their  own  prudence  are  like  wolves  and  foxes. 
They  are  like  those  who  live  in  a  house  and  see  heaven  through 
the  windows  ;  while  those  who  are  in  their  own  prudence  are 
like  those  who  live  in  the  basement  of  a  house,  and  through 
their  windows  see  only  what  is  below  the  level  of  the  ground. 
They  are  like  those  who  stand  on  a  mountain,  and  they  see 
those  who  are  in  their  own  prudence  like  persons  wandering  in 
the  \'alleys  and  forests.  [4.1  From  all  this  it  can  be  seen  that 
the  prudence  that  is  not  one's  own  is  prudence  from  the  Lord, 
having  the  same  appearance  in  externals  as  one's  own  prudence 
but  wholly  unlike  it  in  internals.  In  the  spiritual  world  pru- 
dence not  one's  own  appears  in  internals  like  a  man,  while  one's 
own  prudence  appears  like  an  effigy,  seemingly  alive  merely  from 
this,  that  those  who  are  in  that  prudence  have  nevertheless  ra- 
tionality and  liberty,  or  a  capacity  to  understand  and  will,  and 
consequently  to  speak  and  act,  and  by  means  of  these  capacities 
they  can  feign  themselves  men  also.  They  are  such  effigies  be- 
cause evils  and  falsities  have  no  life,  for  goods  and  truths  alone 
live  ;  and  knowing  this  from  their  rationality  (for  if  they  did  not 
know  it  they  would  not  counterfeit  goods  and  truths)  they  endow 
their  effigies  with  human  vitality.  [5.]  Who  cannot  know  that 
a  man  is  such  as  he  is  interiorly?  Consequently,  is  not  he  a 
man  who  is  interiorly  what  he  wishes  to  seem  to  be  outwardly  ? 
And  is  not  he  an  effigy  who  is  a  man  only  outwardly,  and  not 
interiorly?  Think  as  you  talk,  in  favor  of  God  and  religion, 
and  justice  and  sincerity,  and  you  will  be  a  man,  and  the  Di- 
vine providence  will  then  be  your  prudence,  and  you  will  see 
in  others  that  one's  own  prudence  is  insanity. 

312.    (ii.)    Man  from  his  own  prudence  persuades  himself 
and  corroborates  in  himself  thai  all  good  and  truth  are  from  him- 


26o  ANGELIC    WISDOM 

self  a7id  i?i  himself;  likewise  all  evil  and  falsity. — Let  an  argu- 
ment be  drawn  from  the  analogy  between  natural  good  and  truth 
and  spiritual  good  and  truth.  It  is  asked  what  the  true  and  the 
good  are  in  the  sight  of  the  eye?  Is  not  the  true  there  that 
which  is  called  beautiful,  and  good  there  that  which  is  called 
delightful  ?  For  delight  is  felt  in  seeing  what  is  beautiful.  What 
are  the  true  and  the  good  in  the  hearing?  Is  not  the  true  there 
that  which  is  called  harmonious,  and  the  good  that  which  is 
called  pleasing?  for  pleasure  is  felt  in  hearing  harmonious  sounds. 
So  of  the  other  senses.  This  makes  clear  what  natural  truth 
and  good  are.  Consider  now  what  spiritual  truth  and  good  are. 
Is  spiritual  truth  any  thing  except  the  beautiful  and  harmonious 
in  spiritual  things  and  objects?  And  is  spiritual  good  any  thing 
except  the  delight  and  pleasure  that  are  derived  from  what  is 
perceived  of  their  beauty  or  harmony?  [2.]  And  now  observe 
whether  anything  can  be  said  of  the  one  different  from  what 
may  be  said  of  the  other,  that  is,  of  the  spiritual  different  from 
what  may  be  said  of  the  natural.  Of  the  natural  it  is  said  that 
beauty  and  delight  flow  from  objefls  into  the  eye,  and  that  what 
is  harmonious  and  pleasing  flows  from  musical  instruments  into 
the  ear.  What  is  there  different  in  the  organic  substances  of 
the  mind?  Of  these  it  is  said  that  their  contents  reside  in  them, 
of  natural  organs  that  they  flow  in.  But  if  it  is  asked  why  they 
are  said  to  flow  in,  there  can  be  no  other  answer  than  that  it  is 
because  there  is  a  manifest  distance  between  them.  But  why 
in  the  other  case  are  they  said  to  be  contained  in  them?  There 
can  be  no  other  answer  than  that  it  is  because  there  is  no  man- 
ifest distance  between  them.  Consequently  it  is  the  appearance 
of  distance  that  causes  one  kind  of  belief  about  what  man  thinks 
and  perceives  and  another  about  what  he  sees  and  hears.  But 
this  is  set  aside  as  soon  as  it  is  known  that  the  spiritual  is  not  in 
distance  as  the  natural  is.  Think  of  the  sun  and  the  moon,  or  of 
Rome  and  Constantinople — in  the  thought  is  there  any  distance 
between  them,  provided  this  thought  is  not  joined  with  experience 
acquired  through  sight  and  hearing?  Why  then  persuade  your- 
self that  because  there  is  no  manifest  distance  in  the  thought- 
good  and  truth  and  also  evil  and  falsity  reside  within  and  do  not 
flow  in?  [3.]  To  this  I  will  add  this  experience,  which  is  com- 
mon in  the  spiritual  world.  One  spirit  can  infuse  his  thoughts 
and  affe6tions  into  another  spirit,  and  the  latter  be  unaware  that 
it  is  not  a  part  of  his  own  thought  and  affection.  This  is  there 
called  thinking  from  another  and  thinking  in  another.  I  have 
seen  this  a  thousand  times,  and  I  have  myself  done  it  a  hundred 


CONCERNING    THE    DIVINE    PROVIDENCE. — N.   313,  261 

times,  even  when  there  was  an  appearance  of  considerable  dis- 
tance. But  as  soon  as  they  knew  that  another  had  introduced 
these  thoughts  and  affections  they  were  indignant  and  turned 
themselves  away,  acknowledging,  however,  that  in  the  internal 
sight  or  the  thought  there  is  no  appearance  of  distance,  and 
that  there  is  a  belief  in  influx  only  when  this  is  made  manifest, 
as  it  is  to  the  external  sight  or  the  eye.  [4.]  To  this  I  will  add 
my  own  daily  experience.  Evil  spirits  have  often  infused  into 
my  thoughts  evils  and  falsities  which  seemed  to  me  to  be  in  me 
and  from  me,  that  is,  as  if  I  myself  thought  them  ;  but  as  I 
knew  them  to  be  evils  and  falsities  I  tried  to  discover  who  had 
infused  them,  and  they  who  did  so  were  detected  and  driven 
away.  These  had  been  at  a  very  great  distance  from  me.  All 
this  makes  clear  that  all  evil  with  its  falsity  flows  in  from  hell, 
and  that  all  good  with  its  truth  flows  in  from  the  Lord,  and 
th;it  they  both  seem  to  be  in  man. 

313.  The  character  of  those  who  are  in  their  own  prudence 
and  of  those  who  are  in  prudence  not  their  own,  and  who  are  thus 
in  the  Divine  providence,  is  described  in  the  Word  by  "Adam 
and  his  wife  Eve"  in  "the  garden  of  Eden,"  where  there  were 
two  trees,  one  of  life  and  the  other  of  the  knowledge  of  good 
and  evil,  and  by  their  eating  of  the  latter  tree.  That  by  "Adam 
and  his  wife  Eve,"  in  the  internal  or  spiritual  sense,  the  Most 
Ancient  Church  of  the  Lord  on  this  earth,  which  was  more 
noble  and  heavenly  than  the  succeeding  churches,  is  meant 
and  depi(fl;ed,  can  be  seen  above  (n.  241);  the  signification  of 
the  other  things  is  as  follows.  [2.]  "The  garden  of  Eden"  sig- 
nifies the  wisdom  of  the  men  of  that  church  ;  "the  tree  of  life" 
the  Lord  in  respe6l  to  the  Divine  providence  ;  and  "  the  tree  of 
knowledge"  man  in  respedl  to  his  own  prudence ;  the  "serpent'' 
signifies  the  sensual  of  man  and  what  is  his  own  iproprium),  which 
in  itself  is  the  love  of  self  and  the  pride  of  self-intelligence,  thus 
the  devil  and  satan  ;  "eating  from  the  tree  of  knowledge"  sig- 
nifies the  appropriation  of  good  and  truth,  as  being  from  man 
and  consequently  man's,  and  not  from  the  Lord  and  conse- 
quently the  Lord's.  And  as  good  and  truth  are  the  Divine 
things  themselves  with  man  (for  by  good  everything  of  love  is 
meant  and  by  truth  everything  of  wisdom),  so  when  man  claims 
fhese  to  himself  as  his  he  cannot  but  believe  that  he  is  as  God  ; 
therefore  the  serpent  said, 

"  In  the  day  ye  eat  thereof  your  eyes  shall  be  opened,  and  ye  shall  be 
as  God,  knowing  good  and  evil"  {Gen.  iii.  5). 

Thus  do  those  do  in  hell  who  are  in  the  love  of  sell  and  in  the 


262  ANGELIC    WISDOM 

conceit  of  their  own  intelligence  therefrom.  [3.1  The  condem- 
nation of  the  serpent  signifies  the  condemnation  of  one's  own 
love  and  one's  own  intelligence ;  the  condemnation  of  Eve  sig- 
nifies the  condemnation  of  the  voluntary  self  {proprium),  and 
Adam's  condemnation  signifies  the  condemnation  of  the  intel- 
lectual self  {proprium) ;  "the  thorn  and  the  thistle"  that  the  earth 
would  bring  forth  to  him  signify  pure  falsity  and  evil  ;  the  ex- 
pulsion from  the  garden  signifies  the  deprivation  of  wisdom  ; 
"the  guarding  of  the  way  to  the  tree  of  life"  the  Lord's  care 
lest  the  holy  things  of  the  Word  and  the  church  be  violated  ; 
"the  fig  leaves  with  which  they  covered  their  nakedness"  signify 
moral  truths  by  which  the  things  of  their  love  and  pride  were 
veiled;  and  "the  coats  of  skin"  in  which  they  were  afterwards 
clothed  signify  the  appearances  of  truth,  which  were  all  that  they 
had.  Such  is  the  spiritual  meaning  of  these  things.  But  let 
him  who  wishes  remain  in  the  sense  of  the  letter ;  only  let  him 
know  that  in  heaven  this  is  the  meaning. 

314,  The  character  of  those  who  are  infatuated  by  their 
own  intelligence  can  be  seen  from  their  fancies  in  matters  of  in- 
terior judgment ;  for  example,  respecting  influx,  thought,  and 
life.  Respeding  influx  their  thought  is  inverted,  as  that  the 
sight  of  the  eye  flows  into  the  internal  sight  of  the  mind,  which 
is  the  understanding  ;  and  the  hearing  of  the  ear  flows  into  the 
internal  hearing,  which  also  is  the  understanding ;  and  they  fail 
to  perceive  that  the  understanding  from  the  will  flows  into  the 
eye  and  the  ear,  and  not  only  makes  those  senses  but  also  uses 
them  as  its  instruments  in  the  natural  world.  But  as  this  is  not 
in  accordance  with  the  appearance  they  fail  to  perceive  what  is 
meant  when  it  is  simply  said  that  the  natural  does  not  flow  into 
the  spiritual  but  that  the  spiritual  flows  into  the  natural,  still 
thinking,  "What  is  the  spiritual  but  a  purer  natural?"  also,  "Is 
it  not  evident  that  when  the  eye  sees  any  thing  beautiful,  or  the 
ear  hears  any  thing  harmonious,  the  mind,  which  is  the  under- 
standing and  the  will,  is  delighted?"  And  they  are  vi'holly  un- 
aware that  the  eye  does  not  see  from  itself,  nor  the  tongue  taste 
from  itself,  nor  the  nose  smell  from  itself,  nor  the  skin  feel  from 
itself;  but  that  it  is  man's  mind  or  spirit  that  there  perceives 
things  by  the  sense,  and  is  afife6ted  by  the  sense  in  accordance 
with  its  nature;  and  still  these  things  are  not  felt  by  man's 
mind  or  spirit  from  itself,  but  from  the  Lord ;  and  to  think 
otherwise  is  to  think  from  appearances,  and  if  these  are  con- 
firmed,   from   fallacies.     [2.]    Of  Thought   they   say   that   it   is 


COXCERNING   THE    DIVINE    PROVIDEN'CE. — N.   317.  263 

something  modified  in  the  air,  \aiie(l  according  to  its  obje6ls 
and  enlarged  according  to  culture,  thus  that  the  ideas  of  the 
thoughts  are  images  like  meteors  appearing  in  the  air,  while  the 
memorv  is  the  tablet  on  wiiich  they  have  been  impressed  ;  and 
they  are  wholly  unaware  that  thoughts  are  as  much  in  substances 
purely  organic  as  the  sight  and  the  hearing  are  in  theirs.  Only 
let  them  examine  the  brain  and  they  will  see  that  it  is  full  of 
such  substances;  injure  them  and  you  become  delirious,  de- 
stroy them  and  you  will  die.  But  what  thought  is  and  what 
memory  is  can  be  seen  above  (near  the  end  of  n.  279).  [3.] 
Of  Life  they  know  nothing  else  than  that  it  is  a  certain  adlivity 
of  nature  that  makes  itself  felt  in  various  ways,  as  a  living  body 
moves  itself  organically.  If  it  is  asserted  that  if  this  be  so  na- 
ture is  alive,  they  deny  it,  and  say  that  nature  imparts  life.  If  it 
is  asked.  Then  is  not  life  dissipated  when  the  body  dies?  they  an- 
swer that  life  remains  in  that  body  of  air  that  is  called  the  soul. 
If  it  is  asked,  What  is  God  then?  is  He  not  Life  itself?  they 
are  silent,  and  are  unwilling  to  say  what  they  think.  If  it  is 
asked,  Would  you  admit  that  Divine  love  and  Divine  wisdom  are 
life  itself?  ihev  answer,  "What  are  love  and  wisdom?"  For  in 
their  fallacies  they  fail  to  see  what  these  are  or  what  God  is. 
These  things  are  adduced  to  make  clear  how  man  is  infatuated 
by  his  own  prudence,  for  the  reason  that  he  draws  all  conclu- 
sions from  appearances  and  consequent  fallacies. 

316.  One's  own  prudence  i)ersuades  and  corroborates  that 
every  good  and  truth  is  from  man  and  in  man,  because  man's 
own  prudence  is  his  intelledlual  self  {proprium)  flowing  in  from  the 
love  of  self  which  is  his  voluntary  self  {proprium) ;  and  self  can- 
not do  otherwise  than  make  all  things  its  own,  for  it  cannot  be 
raised  above  that.  All  who  are  led  by  the  Lord's  Divine  pro\'id- 
ence  are  raised  above  the  self,  and  they  then  see  that  all  good 
and  truth  are  from  the  Lord  ;  they  even  see  that  what  is  in 
man  from  the  Lord  is  ever  the  Lord's  and  never  man's.  He 
who  believes  otherwise  is  like  one  who  has  his  master's  goods 
under  his  care,  and  claims  them  for  himself  or  appropriates 
them  as  his — he  is  not  a  steward,  but  a  thief  And  as  man's 
self  {propruim)  is  nothing  but  evil,  he  also  immerses  them  in  his 
evil,  whereby  they  are  destroyed  like  pearls  cast  into  dung  or 
into  acid. 

317.  (iii.)  Every  thin^  that  a  vian  has  adopted  by  persua- 
sion and  confirmation  remains  in  him  as  his  oicn. — Many  believe 
that  no  truth  can   be  seen  by  man  except  when  proved ;  but 


264  ANGELIC   WISDOM 

this  is  a  falsity.  In  the  civil  and  economical  affairs  of  a  king- 
dom or  republic  what  is  useful  and  good  can  be  seen  only  by 
a  knowledge  of  many  statutes  and  ordinances  there;  or  in  ju- 
dicial matters  only  by  a  knowledge  of  the  laws  ;  or  in  the  things 
of  nature,  like  physics,  chemistry,  anatomy,  mechanics,  and  so 
on,  only  when  man  has  been  well  instrudled  in  the  sciences. 
But  in  things  purely  rational,  moral,  and  spiritual,  truths  are 
seen  from  the  light  of  truth  itself,  provided  man  has  from  a  right 
education  become  somewhat  rational,  moral,  and  spiritual.  This 
is  because  every  man,  in  respect  to  his  spirit,  which  is  that 
which  thinks,  is  in  the  spiritual  world,  and  is  one  among  those 
who  are  there  ;  and  consequently  is  in  spiritual  light,  which  en- 
lightens the  interiors  of  his  understanding,  and  as  it  were 
dictates.  For  spiritual  light  in  its  essence  is  the  Divine  truth 
of  the  Lord's  Divine  wisdom.  From  this  it  is  that  man  can 
think  analytically,  can  form  conclusions  about  what  is  just  and 
right  in  judicial  affairs,  can  see  what  is  honorable  in  moral  life 
and  good  in  spiritual  life,  and  many  other  truths,  which  are  ob- 
scured only  by  confirmed  falsities.  These  are  seen  by  man  com- 
paratively almost  as  he  sees  another's  disposition  from  his  face, 
and  perceives  his  affections  from  the  tone  of  his  voice,  with  no 
other  knowledge  than  what  is  inherent  in  every  one.  Why  should 
not  man  see  in  some  measure  from  influx  the  interiors  of  his  life, 
which  are  spiritual  and  moral,  when  there  is  no  animal  that  does 
not  know  from  influx  its  own  necessities,  which  are  natural? 
A  bird  knows  how  to  build  its  nest,  lay  its  eggs,  hatch  its  young, 
and  distinguish  its  food,  besides  other  wonderful  things  which 
are  called  instincts. 

318*  But  how  man's  state  is  changed  by  confirmations  and 
consequent  persuasions  shall  now  be  told,  and  in  the  following 
order:  (i.)  There  is  nothing  that  cannot  be  confirmed;  and 
falsity  is  confirmed  more  readily  than  the  truth.  (2.)  When 
falsity  has  been  confirmed  the  truth  is  not  seen ;  but  from  con- 
firmed truth  falsity  is  seen.  (3.)  An  ability  to  confirm  whatever 
one  pleases  is  not  intelligence,  but  only  ingenuity,  which  may 
exist  even  in  the  worst  of  men.  (4.)  There  is  confirmation 
that  is  intellectual  and  not  at  the  same  time  voluntary  ;  but  all 
voluntary  confirmation  is  also  intellectual.  (5.)  The  confirma- 
tion of  evil  that  is  both  voluntary  and  intellectual  causes  man  to 
believe  that  his  own  prudence  is  everything  and  the  Divine 
providence  nothing ;  but  this  is  not  true  of  intelle6lual  confirm- 
ation alone.  (6.)  Every  thing  confirmed  by  both  the  will  and 
the  understanding  remains  to  eternity ;  but  not  what  has  been 


CONCERNING    THE    DIVINE    PROVIDENCE. — N.   3 1 8.         265 

confirmed  by  the  understanding  only.  [2.]  As  regards  the 
first:  There  is  Jiothing  that  cannot  be  confirmed^  and  falsity  is 
confirmed  more  readily  than  the  truth.  What  is  there  that  can- 
not be  confirmed,  when  it  is  confirmed  by  atheists  that  God  is 
not  the  Creator  of  the  universe,  but  that  nature  is  the  creator 
of  itself;  that  religion  is  merely  a  restraint,  and  for  the  simple 
and  the  common  people ;  that  man  is  like  a  beast,  and  dies  like 
one ;  also  when  it  is  confirmed  that  adulteries  are  allowable, 
likewise  clandestine  thefts,  frauds,  and  deceitful  contrivances ; 
that  cunning  is  intelligence  and  shrewdness  is  wisdom?  Does 
not  every  one  confirm  his  own  heresy?  Are  there  not  volumes 
filled  with  confirmations  of  the  two  heresies  that  reign  in  the 
Christian  world?  Make  up  ten  heresies,  however  abstruse,  ask 
an  ingenious  man  to  confirm  them,  and  he  wiU  confirm  them 
all.  If  afterwards  you  look  at  them  solely  from  the  confirm- 
ations will  you  not  see  the  falsities  as  truths?  As  all  falsity  is 
visible  in  the  natural  man  from  its  appearances  and  fallacies, 
and  truth  is  visible  in  the  spiritual  man  only,  it  is  clear  that  fals- 
ity can  be  confirmed  more  readily  than  truth.  [3.]  To  make 
clear  that  every  falsity  and  every  evil  can  be  so  confirmed  as  to 
make  the  falsity  appear  like  truth  and  the  evil  like  good,  let  it 
be  proved,  for  example,  that  light  is  darkness  and  darkness  light- 
May  it  not  be  asked,  What  is  light  in  itself?  Is  it  anything 
more  than  a  something  that  appears  to  the  eye  according  to  its 
state?  What  is  light  to  the  closed  eye?  Have  not  bats  and 
birds  of  night  such  eyes  that  they  see  light  as  darkness  and 
darkness  as  light?  I  have  been  told  that  some  men  see  in  this 
way ;  and  that  the  infernals,  although  they  are  in  darkness,  still 
see  each  other.  Does  not  man  have  light  in  his  dreams  at  mid- 
night? Thus  is  not  darkness  light,  and  light  darkness?  But  it 
may  be  answered :  What  of  this  ?  Light  is  light  as  truth  is 
truth ;  and  darkness  is  darkness  as  falsity  is  falsity.  [4.]  Take 
another  example  :  It  is  to  be  proved  that  a  raven  is  white.  May 
it  not  be  said  that  its  blackness  is  only  a  shade  that  is  not  its 
real  self?  Its  feathers  are  white  within,  so  is  its  body ;  and 
these  are  the  substances  of  which  the  bird  is  formed.  As  its 
blackness  is  a  shade,  so  the  raven  grows  white  when  it  gets  old 
— such  have  been  seen.  What  is  black  in  itself  but  white? 
Pulverize  black  glass,  and  you  will  see  that  the  powder  is  white ; 
therefore  when  you  call  the  raven  black  you  speak  from  the 
shadow  and  not  from  the  reality.  But  the  reply  may  be,  What 
of  this?     In  this  way  all  birds  might  be  called  white.     Although 


266  ANGELIC   WISDOM 

all  this  is  contrary  to  sound  reason  it  has  been  presented  to  show- 
how  confirmations  can  be  found  for  falsity  that  is  directly  oppos- 
ite to  the  truth,  and  for  evil  that  is  wholly  opposite  to  the  good. 
[5.]  Secondly :  lV/ie?i  falsity  has  been  confirmed  the  tr2dh  is 
not  seen,  but  from  confirmed  truth  falsity  is  seen.  All  falsit}'  is 
in  darkness,  and  all  truth  is  in  light ;  and  in  darkness  nothing 
is  seen,  and  what  any  thing  is  is  known  only  by  handling  it ; 
in  light  it  is  otherwise.  For  this  reason,  in  the  Word  falsities 
are  called  darkness,  and  thus  those  that  are  in  falsities  are  said 
to  walk  in  darkness  and  in  the  shadow  of  death.  On  the  other 
hand,  truths  are  there  called  light,  and  thus  those  that  are  in 
truths  are  said  to  walk  in  the  light,  and  are  called  children  of 
light.  [6.]  There  are  many  things  to  show  that  when  falsity 
has  been  confirmed  truth  is  not  seen,  and  that  from  confirmed 
truth  falsity  is  seen.  For  example,  who  could  see  any  spiritual 
truth  if  it  were  not  taught  in  the  Word?  Would  there  not  be 
merely  thick  darkness  that  could  be  dispelled  only  by  means  of 
the  light  in  which  the  Word  is,  and  only  in  him  who  is  willing 
to  be  enlightened?  What  heretic  can  see  his  falsities  unless  he 
accepts  the  genuine  truths  of  the  church?  He  does  not  see 
them  before.  I  have  spoken  with  those  who  ha\e  confirmed 
themselves  in  faith  separate  from  charity ;  and  when  asked 
whether  they  saw  how  much  is  said  in  the  Word  about  love 
and  chanty,  about  works  and  deeds,  and  keeping  the  command- 
ments, and  that  he  is  called  blessed  and  wise  who  does  them, 
and  foolish  who  does  them  not,  they  said,  that  while  reading  all 
this  they  saw  it  only  as  a  matter  of  faith,  and  thus  they  passed 
it  by  with  their  eyes  shut,  as  it  were.  [7.]  Those  that  have 
confirmed  themselves  in  falsities  are  like  those  who  see  cracks 
in  a  wall ;  and  in  the  shades  of  evening  they  see  them  in  their 
fancies  as  a  horseman  or  a  man,  but  this  fanciful  image  is  dis- 
pelled by  the  light  of  day.  Who  can  have  a  sense  of  the  spirit- 
ual uncleanness  of  adultery  except  one  who  is  in  the  spiritual 
cleanness  of  chastity?  Who  can  have  a  sense  of  the  cruelty  of 
revenge  except  one  who  is  in  good  from  love  of  the  neighbor? 
Who  that  is  an  adulterer,  or  that  is  eager  for  revenge,  does  not 
sneer  at  those  who  call  the  delights  of  such  things  infernal,  and 
on  the  other  hand,  call  the  delights  of  conjugial  love  and  of  love 
for  the  neighbor  heavenly?  And  so  on.  i^.^  T\m^y\  An  ability 
to  confirm  whatever  one  pleases  is  7iot  iiitelligence ,  but  only  inge- 
nuity, which  may  exist  even  in  the  zvorst  of  men.  There  are 
some  who  are  very  skilful  in  confirming,  and  although  ignorant 


CONCERNING    THE    DIVINE    PROVIDENCE. — N.  318,         267 

of  any  truth  are  able  to  confirm  both  truth  and  falsity ;  and  some 
of  them  ask,  What  is  truth?  Is  there  any?  Is  not  that  true  that 
I  make  true?  And  yet  such  are  believed  in  the  world  to  be 
intelligent ;  although  they  are  but  wall  plasterers.  Only  those 
who  perceive  truth  to  be  truth  are  intelligent,  and  they  confirm 
truth  by  verities  continually  perceived.  There  is  little  discernible 
difference  between  these  two  classes,  because  there  is  little  dis- 
cernible difference  between  the  light  of  confirmation  and  the  light 
of  the  perception  of  truth  ;  and  those  who  are  in  the  light  of  con- 
firmation seem  to  be  also  in  the  light  of  the  perception  of  truth  ; 
and  yet  the  difference  between  them  is  like  that  between  illusive 
light  and  genuine  light ;  and  illusive  light  is  such  that  in  the 
spiritual  world  it  is  turned  into  darkness  when  genuine  light 
flows  in.  Such  illusive  light  prevails  with  many  in  hell,  and  when 
these  are  brought  into  genuine  light  they  see  nothing  at  all. 
From  all  this  it  is  clear  that  the  ability  to  confirm  whatever  one 
pleases  is  mere  ingenuity,  and  may  exist  even  in  the  worst  of 
men.  [9.]  Fourthly  :  There  is  confirmation  that  is  intelleflztal 
and  not  at  the  same  time  voluntary ;  but  all  voluntary  confirm- 
atiofi  is  also  intellcflical.  This  may  be  illustrated  by  examples. 
Those  who  confirm  the  do6lrine  of  faith  separate  from  charity  and 
yet  live  a  life  of  charity,  or  in  general  those  who  confirm  falsity  of 
do6lrine  and  yet  do  not  live  according  to  it,  are  those  that  are  in 
intelleclual  confirmation  and  not  at  the  same  time  in  voluntary, 
while  those  that  confirm  falsity  of  do6frine  and  live  according  to  it 
are  those  that  are  in  both  voluntary  and  intelleclual  confirmation. 
The  reason  of  this  is  that  the  understanding  does  not  flow  into 
the  will,  but  the  will  flows  into  the  understanding.  This  also  shows 
what  falsity  of  evil  is,  and  what  falsity  not  of  evil  is.  Falsity 
not  of  evil  can  be  conjoined  with  good,  but  falsity  of  evil  cannot, 
for  the  reason  that  falsity  not  of  evil  is  falsity  in  the  understand- 
ing and  not  in  the  will ;  while  falsity  of  evil  is  falsity  in  the  un- 
derstanding from  evil  in  the  will.  [10.1  Fifthly  :  The  confirm- 
ation of  evil  that  is  doth  voluntary  and  inteUcclual  causes  man  to 
believe  that  his  own  pnidence  is  everything  and  the  Divine  pro- 
vidence nothing ;  but  this  is  not  true  of  intcllefljial  confirmation 
alo7ie.  There  are  many  who  by  worldly  appearances  confirm  in 
themselves  their  own  prudence  and  yet  do  not  deny  the  Divine 
providence  ;  with  such  there  exists  only  intellectual  confirmation  ; 
while  with  those  who  at  the  same  time  deny  the  Divine  provid- 
ence there  exists  also  voluntary  confirmation  ;  but  this,  together 


268  ANGELIC   "WISDOM 

with  persuasion,  exists  chiefly  with  those  who  are  worshippers 
of  nature  and  also  worshippers  of  self.  [II.]  Sixthly :  Every 
thing  confirmed  by  both  the  will  and  the  understanding  remains 
to  eternity,  but  not  what  has  been  confirmed  by  the  understanding 
only.  For  that  which  pertains  to  the  understanding  alone  is  not 
within  the  man  but  is  outside  of  him ;  it  is  merely  in  the 
thought ;  and  nothing  enters  into  man  and  is  appropriated  to 
him  until  it  is  accepted  by  the  will,  for  it  then  comes  to  be  of 
his  life's  love.  That  this  remains  to  eternity  will  be  considered 
in  the  following  number. 

319*  Every  thing  confirmed  by  both  the  will  and  the  un- 
derstanding remains  to  eternity,  because  every  one  is  his  own 
love,  and  his  love  belongs  to  his  will ;  also  because  every  man 
is  his  own  good  or  his  own  evil,  for  every  thing  that  is  called 
good,  and  likewise  evil,  belongs  to  the  love.  As  man  is  his  own 
love  he  is  also  a  form  of  his  love,  and  may  be  called  the  organ 
of  his  life's  love.  It  has  been  said  above  (n.  279),  that  the  af- 
fe6tions  of  the  love  and  consequent  thoughts  of  man  are  changes 
and  variations  of  the  state  and  form  of  the  organic  substances 
of  his  mind.  What  these  changes  and  variations  are  and  their 
nature  shall  now  be  explained.  Some  idea  of  them  may  be  gath- 
ered from  the  heart  and  lungs,  where  there  are  alternate  expan- 
sions and  compressions,  or  dilations  and  contra6lions,  which  in 
the  heart  are  called  systole  and  diastole  and  in  the  lungs  respira- 
tions ;  these  are  a  reciprocal  distension  and  retraclion  or  stretch- 
ing and  closing  together  of  their  lobes.  Such  are  the  changes 
and  variations  of  the  state  of  the  heart  and  lungs.  There  are 
like  changes  in  the  other  viscera  of  the  body,  and  still  more  in 
their  parts,  by  which  the  blood  and  the  animal  juice  are  received 
and  carried  onward.  [2.]  Like  things  are  to  be  found  in  the 
organic  forms  of  the  mind,  which  are  the  subjects  of  man's  af- 
fections and  thoughts,  as  has  been  shown  above  ;  with  the  differ- 
ence that  their  expansions  and  compressions,  or  reciprocations, 
are  relatively  in  such  higher  perfection  as  cannot  be  expressed 
in  the  words  of  natural  language,  but  only  in  those  of  spiritual 
language,  and  these  can  have  no  other  meaning  than  that  they 
are  vortex-like  circlings  inward  and  outward,  after  the  manner 
of  perpetual  and  curving  spirals  wonderfully  combined  into  forms 
receptive  of  life.  [3.]  The  nature  of  these  purely  organic  sub- 
stances and  forms  in  the  evil  and  in  the  good  shall  now  be 
stated.     In  the  good  these  spiral  forms  are  turned  forward,  but 


CONCERNING    THE    DIVINE    PROVIDENCE. — N.  32O.  269 

in  the  evil  backward ;  and  the  spiral  forms  turning  forward  are 
turned  towards  the  Lord  and  receive  influx  from  Him,  while 
those  turning  backward  are  turned  towards  hell  and  receive  in- 
flux therefrom.  It  is  to  be  understood  that  so  far  as  they  are 
turned  backward  they  are  open  behind  and  closed  in  front ;  and 
on  the  other  hand,  so  far  as  they  are  turned  forward  they  are 
opened  in  front  and  closed  behind.  [4.]  From  all  this  it  is  evi- 
dent what  kind  of  a  form  or  organ  an  evil  man  is,  and  what  kind 
of  a  form  or  organ  a  good  man  is,  namely,  that  they  turn  in 
contrary  directions  ;  and  as  the  turning  when  once  fixed  cannot 
be  reversed  it  is  clear  that  such  as  man  is  when  he  dies  such  he 
remains  to  eternity.  It  is  the  love  of  man's  will  that  makes  the 
turning,  that  is,  that  converts  and  inverts,  for,  as  has  been  said 
above,  every  man  is  his  own  lo\'e.  It  is  from  this  that  every 
man  after  death  goes  the  way  of  his  own  lo\'e — he  that  is  in  a 
good  love  to  heav^en,  and  he  that  is  in  an  evil  love  to  hell,  and 
he  finds  rest  only  in  that  society  where  his  reigning  love  is ;  and 
what  is  wonderful,  every  one  knows  the  way ;  it  is  like  following 
the  scent. 

320.  (iv.)  ^  77ta)t  believed,  as  is  the  truth,  that  all  good 
and  truth  are  from  the  Lord  and  all  evil  and  falsity  from  hell, 
he  would  not  appropriate  good  to  himself  and  make  it  meritori- 
ous, nor  appropriate  evil  to  himself  and  make  himself  guilty  of  it. 
— But  as  this  is  contrary  to  the  belief  of  those  who  have  con- 
firmed in  themselves  the  appearance  that  wisdom  and  prudence 
are  from  man,  and  do  not  flow  in  according  to  the  state  of  the 
organization  of  men's  minds  (of  which  just  above,  n.  319),  it 
must  now  be  made  clear  ;  and  for  the  sake  of  distinclne.ss  this 
shall  be  done  in  the  following  order :  (i.)  To  one  who  confirms 
in  himself  the  appearance  that  wisdom  and  prudence  are  from 
man,  and  are  therefore  in  him  as  his,  it  must  needs  seem  that 
otherwise  he  would  not  be  a  man,  but  a  beast  or  a  statue ;  and 
yet  the  contrary  is  the  truth.  (2.)  To  believe  and  think,  as  is 
the  truth,  that  every  good  and  truth  is  from  the  Lord  and  every 
evil  and  falsity  from  hell,  appears  like  an  impossibility ;'  and  yet 
it  is  the  truly  human  principle,  and  therefore  the  angelic.  (3.) 
To  believe  and  think  thus  is  imi)Ossible  to  those  who  do  not 
acknowledge  the  Divinity  of  the  Lord,  and  who  do  not  acknow- 
ledge that  evils  are  sins ;  but  it  is  possible  to  those  who  do 
acknowledge  these  two  things.  (4.)  Those  that  are  in  these 
two  acknowledgments,  so  far  as  they  shun  and  turn  away  from 
evils  as  sins  need   only  to  reflect  upon  the  evils  in  themselves 


270  ANGELIC    WISDOM 

and  cast  them  away  from  themselves  to  the  hell  from  whence 
they  are.  (5.)  Thus  the  Divine  providence  does  not  appro- 
priate evil  to  any  one,  nor  good  to  any  one,  but  his  own  prud- 
ence appropriates  both. 

321*  These  things  shall  now  be  explained  in  the  proposed 
order.  First :  To  one  who  confirms  in  himself  the  appearance  that 
wisdom  and  prudence  are  from  man  and  are  in  man  as  his,  it 
must  needs  seem  that  otherwise  he  would  not  be  a  vian,  but  a  beast 
or  a  statue ;  and  yet  the  contrary  is  the  truth.  It  is  from  a  law  of 
the  Divine  providence  that  man  should  think  as  if  from  himself, 
and  should  acl  prudently  as  if  from  himself,  but  should  never- 
theless acknowledge  that  he  does  it  from  the  Lord.  From  this 
it  follows  that  he  who  thinks  and  acts  prudently  as  if  from  him- 
self and  at  the  same  time  acknowledges  that  he  does  it  from  the 
Lord  is  a  man ;  while  he  who  confirms  in  himself  that  every 
thing  he  thinks  and  does  is  from  himself  is  not  a  man  ;  neither 
is  he  a  man  who,  because  he  knows  that  wisdom  and  prudence 
are  from  God,  still  waits  for  influx  ;  for  the  latter  becomes  like 
a  statue,  and  the  former  like  a  beast.  It  is  evident  that  one 
who  simply  waits  for  influx  will  become  like  a  statue,  for  he  will 
feel  that  he  must  stand  or  sit  motionless,  with  hands  hanging 
down,  and  eyes  either  shut  or  open  without  winking,  with 
neither  thought  nor  animation.  What  is  there,  then,  of  life  in 
him?  [2.1  It  is  also  evident  that  he  who  believes  that  every 
thing  that  he  thinks  and  does  is  from  himself  is  not  unlike  a 
beast,  for  he  thinks  only  from  the  natural  mind  which  is  com- 
mon to  man  and  beast,  and  not  from  the  spiritual  rational  mind 
which  is  the  truly  human  mind  ;  for  this  mind  recognizes  that 
God  alone  thinks  from  Himself,  and  that  man  thinks  from  God. 
Consequently  such  a  man  knows  no  difference  between  a  man 
and  a  beast  except  that  a  man  talks  and  a  beast  makes  sounds  ; 
and  he  believes  that  they  both  die  in  the  same  manner.  [3.1 
Of  those  who  await  influx  there  is  something  more  to  be  said. 
They  receive  no  such  influx  [as  they  expert]  with  the  exception 
that  a  ioyN,  who  heartily  desire  it,  occasionally  receive  a  kind  of 
response  Ihrough  a  vivid  perception  in  thought,  or  by  a  tacit 
speech  therein,  and  rarely  by  open  speech,  to  the  ^'^qS.  that  they 
should  think  and  acl  as  they  wish  and  as  they  can,  and  that  he 
who  a6ls  wisely  is  wise  and  he  who  a61;s  foolishly  is  foolish  ;  but 
they  are  never  instru6led  thus  what  to  believe  or  to  do  ;  and 
this  in  order  that  human  rationality  and  liberty  may  not  perish  ; 
which  are  given  that  every  one  may  acl  from  freedom  in  ac- 
cordance with  reason,  with  the   appearance  that  he  acts  solely 


COXCERXIXG   THE    DIVINE    PROVIDEN'CE. — N.   32 1.         27! 

from  himseir.  Those  who  are  taught  by  influx  what  to  believe 
or  what  to  do  are  not  taught  by  the  Lord  or  by  any  angel  of 
heaven,  but  by  some  enthusiastic  spirit,  Quaker  or  Moravian, 
and  are  led  astray.  All  influx  from  the  Lord  takes  place  by 
enlightenment  of  the  understanding,  and  by  an  aflcction  for  truth, 
and  through  the  affection  into  the  understanding.  [4.]  Sec- 
ondly :  To  believe  and  think,  as  is  the  truth,  that  every  good  and 
truth  is  from  the  Lord  and  every  evil  and  falsity  from  hell 
appears  like  an  impossiblity ;  and  yet  it  is  the  truly  human  pri)i- 
eiple,  and  therefore  the  angelic.  To  believe  and  think  that  every 
good  and  truth  is  from  God  seems  possible,  provided  nothing 
further  is  said,  for  the  reason  that  this  is  in  accordance  with 
theological  faith,  contrary  to  which  it  is  not  allowable  to  think. 
But  to  believe  and  think  that  every  evil  and  falsity  is  from  hel^ 
appears  impossible,  since  man  must  then  believe  also  that  he 
does  not  think  at  all.  Yet  man  does  think  as  if  from  himself 
even  though  from  hell,  because  the  Lord  gives  to  every  one 
the  appearance  that  his  thought  is  in  him  as  his  own,  from 
whatever  source  it  may  be.  Otherwise  man  would  not  live  as 
a  man,  nor  could  he  be  led  out  of  hell  and  led  into  heaven,  that 
is,  reformed,  as  has  been  frequently  shown  above.  [5.]  So,  too, 
the  Lord  enables  man  to  know,  and  from  that  to  have  the 
thought,  that  he  is  in  hell  when  he  is  in  evil,  and  that  he  thinks 
from  hell  when  he  thinks  from  evil ;  He  also  enables  him  to 
think  about  the  means  by  which  he  may  escape  from  hell  and 
not  think  from  it,  and  may  come  into  heaven  and  think  there 
from  the  Lord ;  and  He  also  gives  man  freedom  of  choice. 
From  all  this  it  can  be  seen  that  man  is  able  to  think  evil  and 
falsity  as  if  from  himself,  also  to  think  that  this  or  that  is  evil 
or  false ;  consequently  that  it  is  only  an  appearance  that  he 
does  this  from  himself,  without  which  appearance  man  would 
not  be  a  man.  To  think  from  the  truth  is  the  truly  human 
principle  and  therefore  the  angelic  ;  and  this  truth  is  that  man 
does  not  think  from  himself,  but  that  it  is  granted  him  by  the 
Lord  to  think  to  all  appearance  as  if  from  himself  [6.]  Thirdly  : 
To  believe  and  think  thus  is  impossible  to  those  who  do  not  ac- 
knowledge the  Divinity  of  the  Lord  and  7vho  do  not  acknoiv- 
ledge  that  evils  are  sins ;  but  it  is  possible  to  those  who  do 
acknowledge  these  two  things.  It  is  impossible  to  those  who  do 
not  acknowledge  the  Lord's  Divinity  because  it  is  the  Lord 
alone  that  enables  man  to  think  and  to  will ;  and  those  who  do 
not  acknowledge  the  Lord's  Divinity,  being  disjoined  from  Him, 
believe  that  they  think  from  themselves.     It  is  also  impossible 


272  ANGELIC    WISDOM 

to  those  who  do  not  acknowledge  evils  as  sins,  because  such 
think  from  hell ;  and  in  hell  every  one  imagines  that  he  thinks 
from  himself.  But  that  it  is  possible  to  those  who  do  acknow- 
ledge these  two  things  can  be  seen  from  what  has  been  fully 
set  forth  above  (n.  288-294).  [7.]  Fourthly  :  Those  that  are  in 
these  two  acknowledgments,  so  far  as  they  shun  atid  turn  away 
front  evils  as  sins  need  only  to  refleSl  upon  the  evils  within  them, 
and  to  cast  them  away  to  the  hell  from  whence  they  are.  Every 
one  knows  or  is  capable  of  knowing  that  evil  is  from  hell  and 
good  from  heaven ;  therefore  every  one  can  know  that  so  far  as 
a  man  shuns  and  turns  away  from  evil  so  far  he  shuns  and  turns 
away  from  hell.  So,  too,  every  one  can  know  that  so  far  as  any 
one  shuns  and  turns  away  from  evil  so  far  he  wills  and  loves 
good ;  consequently  so  far  he  is  delivered  from  hell  by  the  Lord 
and  led  to  heaven.  All  this  every  rational  man  can  see,  pro- 
vided he  knows  that  there  is  a  heaven  and  a  hell,  and  that  evil  is 
from  its  own  origin,  and  good  from  its  own  origin.  If,  then,  a 
man  refledls  upon  the  evils  in  himself  (which  is  the  same  thing  as 
examining  himself)  and  shuns  them,  he  then  frees  himself  from 
hell  and  casts  it  behind  him  ;  and  introduces  himself  into 
heaven,  and  there  beholds  the  Lord  face  to  face.  It  is  said 
that  man  does  this,  but  he  does  it  as  if  from  himself,  but  in 
fadl  from  the  Lord.  When  from  a  good  heart  and  from 
a  pious  faith  min  acknowledges  this  truth  it  lies  inwardly  hid- 
den in  all  that  he  afterwards  thinks  and  does  as  if  from  himself, 
like  the  prolific  principle  in  a  seed,  which  inwardly  accompanies 
its  growth  even  to  new  seed  ;  or  like  the  pleasure  in  the  appetite 
for  food  that  a  man  has  once  recognized  to  be  wholesome  for 
him  ;  in  a  word,  it  is  like  heart  and  soul  in  all  that  he  thinks  and 
does.  [8.]  Fifthl}^ :  Thus  the  Divine  providence  does  not  appro- 
priate evil  to  any  one  nor  good  to  any  one,  but  his  ozvn  prud- 
ence appropriates  both.  This  follows  from  all  that  has  now 
been  said.  Good  is  the  end  of  the  Divine  providence  ;  this  it 
therefore  purposes  in  all  its  workings.  Consequently  it  does 
not  appropriate  good  to  any  one,  for  good  would  thus  be  made 
meritorious  ;  nor  does  it  appropriate  evil  to  any  one,  for  thus 
man  would  be  made  guilty  of  the  evil.  Nevertheless,  man  does 
both  of  these  from  what  is  his  own  {proprium)  because  this  is  no- 
thing but  evil,  that  of  his  will  that  is  his  own  being  the  love  of 
self,  and  that  of  his  understanding  that  is  his  own  being  the 
conceit  in  his  own  intelligence ;  and  from  this  is  his  own  prud- 
ence. 


CON'CERXING    THE    DIVINE    PROVIUENCE. — X.   322.  273 


Every   max    may   be   rei  ormeu,   and   there    is  no   such 

THING    AS   predestination. 

322.  Sound  reason  declares  that  all  men  were  predestined 
to  heaven,  and  no  one  to  hell ;  lor  all  are  born  men,  and  in 
consequence  the  image  of  God  is  in  them.  The  image  of  Gotl 
in  them  is  the  ability  to  understand  truth  and  to  do  good.  The 
ability  to  understand  truth  is  from  the  Di\ine  wisdom,  and  the 
ability  to  do  good  is  from  the  Divine  love.  This  ability  is  the 
image  of  God,  which  remains  in  every  sane  man,  and  is  not 
eradicated.  From  this  comes  his  ability  to  become  a  civil  and 
moral  man  ;  and  the  civil  and  moral  man  can  also  become  spir- 
itual, for  the  civil  and  moral  is  a  receptacle  of  the  spiritual. 
He  is  called  a  civil  man  who  knows  the  laws  of  the  kingdom 
wherein  he  is  a  citizen  and  lives  according  to  them  ;  and  he  is 
called  a  moral  man  who  makes  these  laws  his  morals  and  his 
virtues,  and  from  reason  lives  them.  [2.]  It  shall  now  be  told 
how  a  civil  and  moral  life  is  a  receptacle  of  sjjiritual  life  :  Li\e 
these  laws,  not  only  as  civil  and  moral  laws,  but  also  as  Divine- 
laws,  and  you  will  be  a  spiritual  man.  Scarcely  a  nation  exists 
so  barbarous  as  not  to  have  prohibited  by  laws  murder,  adul- 
tery with  the  wife  of  another,  theft,  false-witness,  and  injur\-  to 
another's  property.  The  civil  and  moral  man  observes  these 
laws,  that  he  may  be,  or  may  seem  to  be,  a  good  citizen  ;  l^ut 
if  he  does  not  also  regard  these  laws  as  Divine  he  is  merely 
a  civil  and  moral  natural  man  ;  while  if  he  docs  also  regard 
them  as  Divine  he  becomes  a  ci\il  and  moral  spiritual  man. 
The  difference  is  that  the  latter  is  both  a  good  citizen  of  the 
earthly  kingdom  and  a  good  citizen  of  the  hcaxenly  kingdom  ; 
while  the  former  is  a  good  citizen  of  the  earthly  kingdom  only, 
and  not  of  the  heavenly  kingdom.  The  difference  is  seen  in  the 
goods  they  do ;  the  goods  done  by  civil  and  moral  natural  men 
are  not  in  themselves  good,  for  the  man  and  the  world  are  in 
them  ;  the  goods  done  by  civil  and  moral  spiritual  men  are 
good  in  themselves,  because  the  Lord  and  heaven  are  in  them. 
[3.]  From  all  this  it  can  be  seen  that  as  every  man  was  born 
that  he  might  become  a  civil  and  moral  natural  man,  so,  too, 
he  was  born  that  he  might  become  a  civil  and  moral  spiritual 
man  ;  and  this  is  done  simply  by  his  acknowledging  G(xl  and 
not  doing  evil  because  it  is  against  God,  but  doing  good  be- 
cause it  is  accordant  with  God,  whereby  a  spirit  enters  into  his 


274  ANGELIC    WISDOM 

civil  and  moral  adlivities,  and  they  live ;  otherwise  there  is  no 
spirit  in  them,  and  therefore  they  are  not  living.  And  this  is 
why  the  natural  man,  however  civilly  and  morally  he  may  a6l, 
is  called  dead ;  but  the  spiritual  man  is  called  living.  [4.]  It  is 
of  the  Lord's  Divine  providence  that  every  nation  has  some 
religion ;  and  the  primary  thing  in  every  religion  is  to  acknow- 
ledge that  there  is  a  God,  otherwise  it  is  not  called  a  religion ; 
and  every  nation  that  lives  according  to  its  religion,  that  is,  that 
refrains  Irom  doing  evil  because  it  is  contrary  to  its  god,  re- 
ceives something  of  the  spiritual  in  its  natural.  When  one 
hears  some  Gentile  say  that  he  is  unwilling  to  do  this  or  that 
evil  because  it  is  contrary  to  his  god,  does  he  not  say  to  him- 
self. Is  not  this  man  saved  ?  it  seems  as  if  it  could  not  be  other- 
wise. Sound  reason  declares  this  to  him.  On  the  other  hand, 
when  he  hears  a  Christian  say,  I  make  no  account  of  this  or 
that  evil ;  why  is  it  said  to  be  contrary  to  God?  does  he  not 
say  to  himself,  Is  this  man  saved?  it  seems  impossible.  Sound 
reason  declares  this  also.  [5.]  If  such  an  one  says,  I  was  born 
a  Christian,  I  have  been  baptized,  I  have  known  about  the  Lord 
I  have  read  the  Word,  I  have  attended  the  sacrament  of  the 
Supper— does  this  amount  to  anything  if  he  does  not  regard 
murders,  or  the  revenge  that  breathes  them,  adulteries,  secret 
thefts,  false  testimony  or  lies,  and  various  injuries,  as  sins? 
Does  such  a  man  think  about  God  or  any  eternal  life?  Does 
he  believe  that  there  is  any  God  or  any  eternal  life?  Does  not 
sound  reason  declare  that  such  a  person  cannot  be  saved?  All 
this  has  been  said  respe6ling  a  Christian,  because  a  Gentile 
thinks  about  God  from  religion  in  his  life  more  than  a  Christ- 
ian does.  But  on  this  more  shall  be  said  in  what  follows,  and 
in  this  order : 

(i.)    The  end  of  ere  at  1071  is  a  heaven  from  the  human  race. 
(ii.)     Therefore  it  is  of  the  Divitie  providence  that  every 

man  can  be  saved ;  and  that  those  are  saved  who 

acknowledge  God  attd  live  well. 
(iij.)    Man  himself  is  to  blame  if  he  is  not  saved. 
(iv.)    Thus  all  men  were  predestined  to  heaven,  and  no  one 

to  hell. 

^"i^*  (i.)  The  end  of  creation  is  a  heave7i  from  the  human 
race. — That  heaven  consists  solely  of  those  that  were  born 
men  is  shown  in  the  work  on  Heaven  and  Hell  (published  at 
London  in  the  year  175S),  and  also  above;  and  as  heaven  con- 
sists of  no  others  it  follows  that  the  end  of  creation  is  a  heaven 


CONCERNING    THE    DIVINE    PROVIDENCE. — N.   324.         275 

from  the  human  race.  That  this  was  the  end  of  creation  has 
been  shown  previously  (n.  27-45)  i  but  it  can  be  made  clearer 
by  an  explanation  of  these  points:  (i.)  Every  man  was  created 
to  live  to  eternity.  (2.)  Every  man  was  created  to  live  to  eter- 
nity in  a  state  of  blessedness.  (3.)  Thus  every  man  was  cre- 
ated to  come  into  heaven.  (4.)  The  Divine  love  must  needs 
will  this  ;  and  the  Divine  wisdom  must  needs  provide  for  it. 

324.  Since  from  all  this  it  can  be  seen  that  the  Divine 
pro\iclence  is  a  predestination  to  heaven  only,  and  cannot  be 
changed  into  any  other,  it  shall  now  be  shown,  in  the  proposed 
order,  that  the  end  of  creation  is  a  heaven  from  the  human 
race.  First :  Every  man  xvas  created  to  live  forever.  In  the 
treatise  on  The  Divine  Love  and  the  Divine  Wisdom,  Parts 
Third  and  Fifth,  it  has  been  shown  that  there  are  three  degrees 
of  lift-  in  man,  called  the  natural,  the  spiritual,  and  the  celestial, 
and  that  these  degrees  are  adtually  in  every  man  ;  while  in 
beasts  there  is  only  one  degree  of  life,  which  is  like  the  lowest 
degree  in  man,  which  is  called  the  natural.  From  this  it  follows 
that  by  the  elevation  of  his  life  to  the  Lord  man  is  above  the 
beasts,  in  such  a  state  as  to  be  able  to  understand  what  j^ertains 
to  the  Divine  wisdom,  and  to  will  what  pertains  to  the  Divir.e 
love,  thus  to  receive  the  Divine ;  and  a  being  that  is  capable 
of  so  receiving  the  Divine  as  to  see  and  perceive  it  in  him-^elf 
cannot  but  be  conjoined  with  the  Lord,  and  by  that  conjunction 
live  forever.  [2.]  What  would  the  Lord  be  in  relation  to  the 
entire  creation  of  the  universe,  if  He  had  not  also  created 
images  and  likenesses  of  Himself,  to  whom  He  could  commun- 
icate His  Divine?  Otherwise,  what  would  He  be  but  a  causing 
something  to  be  or  not  to  be,  or  to  exist  or  not  to  exist,  and 
this  for  no  other  purpose  than  that  He  might  be  able  from  afar 
to  contemplate  mere  vicissitudes  and  continual  changes  as  upon 
a  stage?  What  of  the  Dixine  would  there  be  in  all  these  things, 
unless  they  had  as  their  end  to  be  serviceable  to  subjecis  that 
could  receive  the  Divine  more  nearlv,  and  see  and  feel  it?  And 
as  the  Divine  is  of  glory  inexhaustable,  would  He  keep  this  to 
Himself  alone,  or  would  it  be  possible  for  Him  to  do  so?  For 
love  desires  to  communicate  its  own  to  another,  and  even  to 
give  from  its  own  as  much  as  it  can.  Must  not  the  Divine 
love,  then,  which  is  infinite,  do  this?  Can  that  give  and  take 
away  again?  Would  not  that  be  to  give  what  must  perish?  and 
inwardly  in  itself  this  is  nothing,  because  when  it  perishes  it 
comes  to  naught.  That  which  is  is  not  in  it.  But  the  Divine 
love  gives  what  is,  or  what  does  not  cease  to  be  ;  and  that  is 


276  AIsGELIC    WISDOM 

eternal.  [3.j  In  order  that  every  man  may  live  to  eternity 
that  which  is  mortal  in  him  is  taken  away.  The  mortal  in  him 
is  his  material  body,  and  this  is  taken  away  by  its  death.  Thus 
what  is  immortal  in  man,  which  is  his  mind,  is  unveiled,  and  he 
then  becomes  a  spirit  in  human  form  ;  his  mind  is  that  spirit. 
That  man's  mind  cannot  die  the  sages  or  wise  men  of  old 
saw ;  for  they  said,  How  can  the  mind  {animus  seu  mens)  die,  when 
it  has  the  capacity  to  be  wise  ?  What  their  interior  idea  of  this 
was  few  at  this  day  know ;  but  it  was  an  idea  that  descended 
from  heaven  into  their  general  perception,  namely,  that  God  is 
wisdom  itself,  and  of  this  man  is  a  partaker,  and  God  is  im- 
mortal or  eternal.  [4.]  As  it  has  been  granted  me  to  talk  with 
angels  I  will  also  say  something  from  experience.  I  have  talked 
with  those  who  lived  many  ages  ago,  with  those  who  lived  be- 
fore the  flood,  and  with  some  who  lived  after  it,  with  those  who 
lived  in  the  time  of  the  Lord,  and  with  one  of  His  apostles, 
and  with  many  who  lived  in  later  ages,  and  they  all  appeared 
like  men  of  middle  age,  and  they  said  that  they  knew  nothing 
about  death  except  that  it  is  damnation.  All  that  have  lived 
well,  when  they  enter  heaven  come  into  an  age  like  that  of 
early  manhood  in  the  world  and  continue  in  it  to  eternity,  even 
those  that  had  been  old  and  decrepit  in  the  world.  Women 
also,  although  they  had  been  old  and  wrinkled,  return  into  the 
flower  of  their  age  and  beauty.  [5.1  That  man  after  death  lives 
to  eternity  is  clear  from  the  Word,  where  life  in  heaven  is 
called  "eternal  life  " 

(as  in  Matt.  xix.  29  ;  xxv.  46  ;  Mark  x.  17;  Luke  x.  25  ;  xviii.  30;  yo/m 
iii.  15,  16,  36  ;  V.  24,  25,  39  ;  vi.  27,  40,  6S  ;  xii.  50)  ; 

also  simply  "life" 

(in  Matt,  xviii.  8,  9  ;   yo/in  v.  40  ;  xx.  31) ; 
also  the  Lord  said  to  the  disciples  : 

"  Because  I  live  ye  shall  live  also  "  {yo/in  xiv.  19) ; 
and  of  the  resurrection,  that 

"  God  is  not  a  God  of  the  dead  but  of  the  living  ;"  and  that  they  cannot 
die  any  more  {Luke  xx.  36,  38). 

[6.]  Secondly  :  Every  man  was  created  to  live  to  eternity  in 
a  state  of  blessedness.  This  follows  as  a  consequence ;  for  He 
who  wills  that  man  should  live  to  eternity  also  wills  that  he 
should  live  in  a  state  of  blessedness.  What  would  eternal 
life  be  without  that?     All  love  desires  the  good  of  another— 


CONCERNING    THE    DIVINE    PROVIDENCE. — N.   324.         277 

the  love  of  parents  desires  the  good  of  their  cliildren ;  the  love 
of  bridegoj.n  ail  husband  desires  the  good  of  his  bride  and 
wife ;  and  friendship's  love  desires  the  good  of  friends ; — • 
why  not,  then,  the  Divine  love?  And  what  else  is  this  good 
but  delight?  And  what  is  Divine  good  but  eternal  blessed- 
ness? Every  good  is  called  good  from  its  delight  or  its 
blessedness.  What  is  given  or  possessed  is  indeed  called 
goods ;  but  unless  these  are  delightful  they  are  barren  goods 
that  in  themselves  are  not  good.  From  all  this  it  is  clear  that 
eternal  life  is  also  eternal  blessedness.  This  state  of  man  is  the 
end  of  creation  ;  and  that  only  those  who  come  into  heaven  are 
in  that  state  is  not  the  Lord's  fault,  but  man's.  That  it  is  man's 
fault  will  be  seen  in  what  follows.  [7.1  Thirdly  :  Thus  every 
man  was  created  to  come  into  heaven.  This  is  the  end  of  crea- 
tion. But  the  reason  why  all  do  not  come  into  heaven  is  that 
they  imbibe  the  delights  of  hell,  which  are  opposite  to  the  bless- 
edness of  heaven  ;  and  those  that  are  not  in  the  blessedness  of 
heaven  cannot  enter  heaven,  for  they  cannot  endure  it.  It  is 
denied  to  no  one  who  comes  into  the  spiritual  world  to  ascend 
into  heaven  ;  but  when  one  who  is  in  the  delight  of  hell  enters 
it  he  is  seized  with  palpitation  of  the  heart  and  labored  breath- 
ing, his  life  begins  to  fail,  he  is  in  anguish,  he  is  in  torment,  and 
he  writhes  like  a  serpent  put  near  a  fire ;  and  this  is  so  because 
opposite  acls  against  opposite.  [8.1  And  yet  such  cannot  die, 
because  they  were  born  men  and  thereby  have  the  capacity  to 
think  and  will,  and  consequently  to  speak  and  do  ;  and  as  they 
can  live  only  with  those  who  are  in  a  like  delight  of  life  to 
such  they  are  sent ;  consequently  those  who  are  in  the  delights 
of  evil  are  sent  to  their  own,  and  those  who  are  in  the  delights  of 
good  to  their  own.  Every  one,  in  fa6i,  is  permitted  to  be  in 
the  delight  of  his  evil  provided  he  refrains  from  infesting  those 
who  are  in  the  delight  of  good ;  but  as  evil  cannot  do  other- 
wise than  infest  good — for  there  is  in  evil  a  hatred  against  good 
— to  prevent  their  doing  harm  they  are  taken  away  and  cast  into 
their  own  place  in  hell,  where  their  delight  is  turned  into  what 
is  undelightful.  [9.]  But  this  does  not  gainsay  the  truth  that 
man  from  creation  is  such,  and  therefore  is  born  such,  that  he 
can  enter  heaven ;  for  every  one  who  dies  in  infancy  enters 
heaven,  is  there  brought  up  and  instructed  as  a  man  is  in  the 
world,  and  through  an  afife6lion  for  good  and  truth  imbibes 
wisdom  and  becomes  an  angel.  And  the  same  might  be  true 
of  the  man  who  is  brought  up  and  instru6led  in  the  world ;  for 


278  ANGELIC    WISDOM 

there  is  the  same  in  him  that  the  infant  possessed.  Respefting 
infants  in  the  spiritual  world  see  the  work  on  Heaven  and  Hell 
(published  at  London  in  the  year  1758,  n.  329-345).  [10.]  But 
the  reason  why  many  in  the  world  are  not  prepared  for  heaven 
is  that  they  love  the  first  degree  of  their  life,  which  is  called  the 
natural,  and  are  unwilling  to  withdraw  from  it  and  become  spir- 
itual ;  and  the  natural  degree  of  life  viewed  in  itself  loves  no- 
thing but  self  and  the  world,  for  it  clings  to  the  senses  of  the 
body,  and  these  are  directed  towards  the  world  ;  while  the  spir- 
itual degree  of  life  viewed  in  itself  loves  the  Lord  and  heaven, 
and  also  self  and  the  world,  but  God  and  heaven  as  higher, 
chief  and  dominant,  and  self  and  the  world  as  lower,  instru- 
mental, and  subservient.  [II.]  Fourthly:  77/1?  Divine  love 
tnust  needs  will  this,  and  the  Divine  wisdom  mnst  7ieeds  pro- 
vide for  it.  That  the  Divine  essence  is  Divine  love  and  Divine 
wisdom  has  been  shown  in  the  work  on  The  Divine  Love  and 
the  Divine  Wisdom.  It  is  also  shown  there  (n.  358-370)  that 
in  every  human  embryo  the  Lord  forms  two  receptacles,  one 
for  the  Div'ine  love  and  the  other  for  the  Divine  wisdom,  a  re- 
ceptacle of  the  Divine  love  for  the  future  will  of  the  man,  and 
a  receptacle  of  the  Divine  wisdom  for  his  future  understanding  ; 
and  that  thus  the  Lord  has  endowed  every  man  with  a  capacity 
to  will  good  and  a  capacity  to  understand  truth.  [12.]  Since, 
then,  man  from  his  birth  is  endowed  with  these  two  capacities 
by  the  Lord,  and  consequently  the  Lord  is  in  these  capacities 
as  in  His  own  with  man,  it  is  clear  that  His  Divine  love  must 
needs  will  that  man  should  come  into  heaven,  and  there  enjoy 
eternal  blessedness ;  also  that  the  Divine  wisdom  must  needs 
provide  for  it.  But  since  it  is  from  the  Lord's  Divine  love  that 
man  should  feel  heavenly  blessedness  in  himself  as  his  own, 
and  this  is  impossible  unless  man  is  kept  fully  in  the  appear- 
ance that  he  thinks,  wills,  speaks  and  a6ls  from  himself,  there- 
fore the  Lord  can  lead  man  only  in  accordance  with  the  laws  of 
His  Di\'ine  providence. 

325.  (ii.)  Therefore  it  is  of  the  Divine  providence  that  every 
7nan  can  be  saved,  and  that  those  are  saved  who  acknowledge 
God  and  live  well. — It  is  clear  from  what  has  been  shown  above 
that  every  man  can  be  saved.  Some  hold  the  opinion  that 
the  Lord's  church  is  only  in  the  Christian  world,  because  there 
alone  is  the  Lord  known,  and  there  alon^is  the  Word.  Never- 
theless there  are  many  who  believe  that  the  church  of  God  is  gen- 
eral, that  is.  is  spread  and  dispersed  throughout  the  world,  and 


CONCERNING   THE    DIVINE    PROVIDENCE. — N.   3:6.  279 

thus  exists  witli  such  as  are  ignorant  of  the  Lord  and  do  not  have 
the  Word  ;  and  they  claim  that  this  is  not  the  fault  of  such, 
and  that  they  have  no  means  of  overcoming  their  ignorance,  and 
that  it  is  contrary  to  God's  love  and  mercy  that  some  should  be 
born  for  hell  who  equally  with  others  are  men.  [2.]  Since, 
then,  many,  if  not  all,  Christians  believe  that  the  church,  which 
is  also  called  a  communion,  is  general,  it  follows  that  there  are 
most  general  principles  of  the  church  which  enter  into  all  relig- 
ions and  constitute  that  communion.  That  these  most  general 
principles  are  the  acknowledgment  of  God  and  good  of  life  will 
be  seen  in  the  following  order:  (i.)  The  acknowledgment  of 
God  causes  a  conjunction  of  God  with  man  and  of  man  with 
God ;  and  the  denial  of  God  causes  disjundlion.  (2.)  Every 
one  acknowledges  God  and  is  conjoined  with  Him  so  far  as  his 
life  is  good.  (3.)  Good  of  life,  or  living  rightly,  is  shunning 
evils  because  they  are  against  religion,  thus  against  God.  (4.) 
These  are  the  general  principles  of  all  religions,  whereby  every 
one  can  be  saved. 

326.  But  these  must  be  examined  and  shown  one  by  one. 
First :  The  achiowledgment  of  God  causes  a  conjunn,ion  of  God 
with  man  and  of  man  7vith  God ;  and  the  denial  of  God  causes 
severance.  Some  may  think  that  those  who  do  not  acknowledge 
God  can  be  saved  just  as  well  as  those  who  do  acknowledge 
Him,  provided  they  lead  a  moral  life.  They  say,  What  does 
acknowledgment  accomplish?  Is  it  not  mere  thought?  Can  I 
not  easily  acknowledge  God  when  I  come  to  know  with  cer- 
tainly that  there  is  a  God?  I  have  he.u'd  of  Him,  but  I  have 
not  seen  Him.  Mike  me  see  and  I  will  believe.  Such  is  the 
language  of  many  who  deny  God  when  they  are  allowed  to 
reason  freely  with  one  who  acknowledges  God.  But  that  the  ac- 
knowledgment of  God  conjoins  and  the  denial  of  Him  severs  will 
be  made  clear  bv  certain  things  made  known  to  me  in  the  spirit- 
ual world.  When  any  one  there  thinks  al)Out  another  and 
wishes  to  speik  with  him,  the  other  immediately  appears  present. 
Tliis  is  a  common  occurrence  there,  and  never  fails.  And  the 
reason  is  that  in  the  sjiiritu  il  world  there  is  no  distance  as  in  the 
natural  world,  but  onlv  an  appearance  of  distance.  [2.1  Again, 
As  thought  from  any  knowledge  of  another  causes  presence,  so 
love  from  any  affL^6lion  for  another  causes  con)un6lion ;  and 
from  this  it  results  thai  such  come  together  anil  conx'erse  in  a 
friendly  way,  dwell  in  the  same  house  or  in  the  same  society, 
meet  frequently,  and  render  mutual  services.     The  opposite  also 


28o  ANGELIC    WISDOM 

occurs,  as  that  he  who  does  not  love  another,  or  still  more,  he 
who  hates  another,  does  not  see  or  meet  him,  but  they  are  dis- 
tant in  the  degree  of  the  hate  or  absence  of  love ;  and  even  if 
he  is  present  and  recalls  the  hatred  he  becomes  invisible.  [3.] 
From  these  few  examples  the  ground  of  presence  and  of  con- 
junction in  the  spiritual  world  can  be  seen,  namely,  that  presence 
comes  from  the  remembrance  of  another  with  a  desire  to  see 
him,  and  conjunction  from  an  affection  that  springs  from  love. 
The  same  is  true  of  all  things  in  the  human  mind ;  in  it  are 
things  without  number,  and  the  several  particulars  are  there  as- 
sociated and  conjoined  according  to  affe6lions,  or  as  one  thing 
loves  another.  [4.]  This  conjundlion  is  spiritual  conjun6lion, 
which  is  like  itself  in  things  general  and  particular.  This  spirit- 
ual conjunction  has  its  origin  from  the  conjunction  of  the  Lord 
with  the  spiritual  world  and  with  the  natural  world,  in  general 
and  in  particular.  From  all  this  it  is  evident  that  so  far  as  any 
one  knows  the  Lord,  and  from  his  knowledge  thinks  about 
Him,  so  far  the  Lord  is  present ;  and  so  far  as  any  one  acknow- 
ledges the  Lord  from  an  afifeClion  of  love  so  far  the  Lord  is 
conjoined  with  him :  and  on  the  other  hand,  so  far  as  one  does 
not  know  the  Lord  the  Lord  is  absent ;  and  so  far  as  one  denies 
the  Lord  he  is  severed  from  Him.  [5.]  Conjunction  causes 
the  Lord  to  turn  the  man's  face  to  Himself,  and  then  He  leads 
him.  Severance  causes  hell  to  tiirn  the  man's  face  to  itself,  and 
he  is  then  led  by  hell.  Therefore  all  the  angels  of  heaven  turn 
their  faces  to  the  Lord  as  a  sun  ;  and  all  the  spirits  of  hell  turn 
their  faces  away  from  Him.  This  makes  clear  what  acknow- 
ledgement of  God  accomplishes,  and  what  the  denial  of  God 
accomplishes.  And  those  who  deny  God  in  the  world  deny 
Him  after  death  ;  and  they  acquire  an  organization  such  as  is 
described  above  (n.  319),  and  the  organization  taken  on  in  the 
world  remains  to  eternity.  [6.1  Secondly  :  Every  one  acknow- 
ledges God  and  is  co?iJomed  with  Him  so  far  as  his  life  is  good. 
All  who  know  anything  from  religion  can  know  God,  and  from 
knowledge  or  memory  they  can  talk  about  God  and  some  from 
the  understanding  can  think  about  Him  ;  but  if  they  do  not 
live  well  this  effeCts  nothing  but  presence ;  for  with  all  this  they 
can  turn  themselves  away  from  God  and  towards  hell,  and  this 
they  do  if  they  live  wickedly.  But  only  those  who  live  well  can 
acknowledge  God  in  heart ;  and  these,  in  the  measure  of  their 
good  of  life,  the  Lord  turns  away  from  hell  and  towards  Himself. 
This  is  because  these  alone  love  God,  for  they  love  the  Di- 


COXCERXIXG    THE    DIVINE    PROVIDENCE. — N.  326.  28r 

vine  things  that  are  from  Him  in  that  they  do  them.  The  Divine 
things  that  are  from  God  are  the  commandments  of  His  law  ; 
these  are  God  because  He  is  Himself  His  own  proceeding  Di- 
vine ;  and  this  is  loving  God,  for  the  Lord  says  : 

He  that  keepeth  My  commandments,  he  it  is  that  loveth  Me  ;  but  he 
that  keepeth  not  My  commandments  loveth  Me  not  {John  xiv. 
21-24), 

[7.]  For  this  reason  there  are  two  tables  of  the  decalogue,  one 
relating  to  God  and  the  other  relating  to  man.  God  works  un- 
ceasingly to  the  end  that  man  may  receive  what  is  in  man's 
table ;  but  if  man  fails  to  do  the  things  that  are  in  his  table  he 
does  not  accept  with  acknowledgment  of  heart  the  things  that 
are  in  God's  table ;  and  if  he  does  not  accept  he  is  not  con- 
joined. This  is  why  the  two  tables  were  so  conjoined  as  to  be 
one,  and  were  called  the  tables  of  the  covenant,  "  covenant " 
signifying  conjunction.  Every  one  acknowledges  God  and  is 
conjoined  with  Him  according  to  the  good  of  his  life,  for  the 
reason  that  good  of  life  is  like  the  good  that  is  in  the  Lord, 
and  that  thus  comes  from  the  Lord ;  consequently  when  man  is 
in  good  of  life  a  conjunction  is  effe6led.  With  evil  of  life  the 
opposite  is  true.  This  reje6ls  the  Lord.  [8.1  Thirdly:  Good  of 
life,  or  livijig  rightly,  is  sJucnning  evils  because  they  are  against 
religion,  thus  against  God.  That  this  is  good  of  life,  or  living 
rightly,  is  fully  shown  in  the  Doctrine  of  Life  for  the  New 
yerusalem,  from  beginning  to  end.  To  which  I  will  merely  add, 
that  if  you  do  good  to  the  fullest  extent — for  example,  building 
temples,  decorating  them  and  filling  them  with  offerings,  sus- 
taining hospitals  and  asylums,  giving  alms  every  day,  succor- 
ing widows  and  orphans,  observing  diligently  the  holy  things  of 
worship,  and  even  thinking  and  talking  and  preaching  about 
them  as  if  from  the  heart,  and  yet  do  not  shun  evils  as  sins 
against  God,  none  of  these  goods  are  good ;  they  are  either 
hypocritical  or  meritorious,  for  evil  is  still  inwardly  in  them. 
For  one's  life  is  in  all  things  and  in  each  one  of  the  things  that 
he  does  ;  and  goods  can  become  goods  only  by  the  removal  of 
evil  from  them.  All  this  makes  clear  that  living  rightly  is 
shunning  evils  because  they  are  against  religion,  and  thus 
against  God.  [9.1  Fourthly:  These  are  the  general  principles 
of  all  religions,  whereby  every  one  can  be  saved.  To  acknow- 
ledge God  and  to  refrain  from  doing  evil  because  it  is  against 
God  are  the  two  things  that  make  a  religion  to  be  a  religion  ; 


282  ANGELIC    WISDOM 

and  if  one  of  these  is  lacking  it  cannot  be  called  a  religion,  for 
to  acknowledge  God  and  to  do  evil  is  a  contradiction  ;  also  to  do 
good  and  not  acknowledge  God  ;  for  one  is  not  possible  with- 
out the  other.  The  Lord  provides  that  there  shall  be  some  relig- 
ion nearly  everywhere,  and  that  there  shall  be  these  two  things 
in  every  religion.  The  Lord  also  provides  that  every  one  who 
acknowledges  God  and  refrains  from  doing  evil  because  it  is 
against  God  should  have  a  place  in  heaven.  For  heaven  in  the 
complex  resembles  a  single  man,  whose  life  or  soul  is  the  Lord. 
In  that  heavenly  man  are  all  things  that  are  in  a  natural  man, 
with  a  difference  like  that  between  heavenly  and  natural  things. 
[10.]  It  is  known  that  in  man,  in  addition  to  forms  organized 
of  blood-vessels  and  nervous  fibres,  which  are  called  viscera, 
there  are  skins,  membranes,  tendons,  cartilages,  bones,  nails,  and 
teeth  ;  these  are  living  in  a  less  degree  than  the  organized  forms 
themselves  to  which  they  are  subservient  as  ligaments,  coverings, 
and  supports.  So  the  heavenly  Man,  which  is  heaven,  if  all 
these  things  are  to  be  in  it,  must  be  composed  not  of  men  of  a 
single  religion  but  of  men  of  many  religions  ;  therefore  all  who 
make  these  two  universals  of  the  church  to  enter  into  their  life 
have  a  place  in  that  heavenly  Man,  that  is,  in  heaven,  and  en- 
joy happiness  in  their  degree.  But  this  subject  has  already 
been  treated  of  (n.  254).  [II.]  That  these  two  are  the  primary 
principles  in  every  religion  is  shown  by  the  fa61  that  they  are 
what  the  decalogue  teaches  ;  and  the  decalogue  was  the  first 
thing  of  the  Word,  was  promulgated  by  Jehovah  by  a  living 
voice  from  Mount  Sinai,  was  written  by  the  finger  of  God  on 
two  tables  of  stone,  and  when  placed  in  the  ark  was  called 
"Jehovah,"  and  constituted  the  Holy  of  Holies  in  the  taberna- 
cle, and  the  sanctuary  in  the  temple  at  Jerusalem,  and  from  its 
presence  alone  all  things  there  were  holy  ;  besides  other  things 
in  the  Word  respeclmg  the  decalogue  in  the  ark,  cited  in  the 
Dofirine  of  Life  for  the  New  yencsalem  (n.  53-61)  ;  to  which 
the  following  may  be  added  :  It  is  known  from  the  Word  that 
the  ark  containing  the  two  tables  on  which  the  decalogue  was 
written  was  taken  by  the  Philistines  and  placed  in  the  house  of 
Dagon  in  Ashdod,  and  that  Dagon  fell  to  the  earth  before  it, 
and  afterward  his  head  and  the  palms  of  the  hands  torn  from 
the  body  lay  upon  the  threshold  of  the  house  ;  and  that  the 
people  of  Ashdod  and  Ekron,  to  the  number  of  many  thous- 
ands, were  smitten  with  emerods  on  account  of  the  ark,  and 
their  land  was  laid  waste  by  mice  ;  also  that  the  Philistines,  by 


CONXERNING    THE    DIVINE    PROVIDEN'CE. — N.   327.        283 

the  advice  of  the  lords  of  their  nation,  made  h\'e  golden  eme- 
rods  and  five  golden  mice  and  a  new  cart,  and  placed  the  ark 
upon  it,  and  near  the  ark  the  golden  emerods  and  mice,  and  by 
two  cows  that  lowed  in  the  way  before  the  cart  they  sent  back 
the  ark  to  the  children  of  Israel,  who  offered  the  cows  and  the 
cart  in  sacrifice  (i  Sa/u.  v.,  and  vi.).  [12.1  It  shall  now  be  told 
what  all  these  things  signified.  "  The  Philistines  "  signified  those 
who  are  in  faith  separated  from  charity  ;  "  Dagon  "  represented 
that  religion  ;  the  "  emerods "  with  which  they  were  smitten 
signified  natural  loves,  which  are  unclean  when  separated  from 
spiritual  love  ;  the  "  mice "  signified  the  devastation  of  the 
church  by  means  of  falsifications  of  truth  ;  the  "  new  cart  "  upon 
which  they  sent  back  the  ark  signified  new  but  natural  docflrine 
(a  "  chariot "  signif\'ing  in  the  Word  doctrine  from  spiritual 
truths)  ;  the  "  cows "  signified  good  natural  affections  ;  the 
"golden  emerods"  signified  natural  loves  purified  and  made 
good  ;  the  "golden  mice"  signified  the  vastation  of  the  church 
removed  by  good  ("gold"  in  the  Word  signifying  good),  "the 
lowing  of  the  cows  on  the  way"  signified  the  difficult  conver- 
sion of  the  lusts  of  evil  of  the  natural  man  into  good  affec- 
tions ;  "  the  oflfering  of  the  cows  and  the  cart  as  a  burnt  offer- 
ing" signified  that  the  Lord  was  thus  propitiated.  [13.]  Such 
is  the  spiritual  meaning  of  these  historical  statements.  Join 
them  together  into  one  idea,  and  make  the  application.  That 
the  "Philistines"  represented  those  who  are  in  faith  separated 
from  charity  may  be  seen  in  the  Do^rine  of  the  New  ycrii- 
salcm  concerning  Faith  (n.  49-54)  ;  and  that  the  ark,  because 
of  its  containing  the  decalogue,  was  the  holiest  thing  of  the 
church,  may  be  seen  in  the  Do6lrine  of  Life  for  the  New 
yeriisaleni  (n.  53-61). 

327.  (iii.)  Man  himself  is  to  blame  if  he  is  not  saved. — 
Every  rational  man,  as  soon  as  he  hears  it,  acknowledges  the 
truth  that  evil  cannot  flow  from  good  or  good  flow  from  evil, 
because  they  are  opposites  ;  consequently  that  from  good  no- 
thing but  good  can  flow,  and  from  evil  nothing  but  evil.  When 
this  truth  is  acknowledged  it  is  also  acknowledged  that  good 
can  be  turned  into  evil,  but  it  must  be  done  by  an  evil  not  by 
a  good  recipient ;  for  every  foriu  turns  into  its  own  quality  that 
which  flows  into  it  (as  may  be  seen  above,  n.  292).  Since,  then, 
the  Lord  is  good  in  its  very  essence,  or  good  itself,  it  is  evident 
that  evil  cannot  flow  from  Him  or  be  produced  bv  Him,  but 
that  the  good  may  be  turned   into  evil  by  a  recipient  subject 


284  ANGELIC   AVISDOM 

whose  form  is  a  form  of  evil.  Such  a  subje6l  is  man  in  respe(5l 
to  what  is  his  own  {proprium).  This  continually  receives  good 
from  the  Lord  and  continually  turns  it  to  the  quality  of  its  own 
form,  which  is  a  form  of  evil.  From  this  it  follows  that  man  is 
to  blame  if  he  is  not  saved.  It  is  true  that  evil  is  from  hell-; 
but  as  man  accepts  it  therefrom  as  his  own,  and  thereby  appro- 
priates it  to  himself,  it  is  the  same  thing  whether  evil  is  said  to 
be  from  man  or  from  hell.  But  how  evil  comes  to  be  appro- 
priated, even  to  the  extent  that  religion  is  destroyed,  shall  be 
told  in  this  order  :  (i.)  In  process  of  time  every  religion  declines 
and  is  consummated.  (2.)  Every  religion  declines  and  is  con- 
summated by  the  inversion  of  God's  image  in  man.  (3.)  This 
comes  from  the  continual  increase  of  hereditary  evil  from  gen- 
eration to  generation.  (4.)  Nevertheless  the  Lord  provides 
that  every  one  may  be  saved.  (5.)  It  is  provided  also  that  a 
new  church  should  take  the  place  of  a  former  devastated 
church. 

328*  But  these  points  are  to  be  made  clear  in  their  series. 
First :  In  process  of  time  every  religion  declines  and  is  consum- 
viated.  On  this  earth  there  have  been  many  churches,  one  after 
another;  for  wherever  the  human  race  exists  there  a  church 
exists,  because  heaven,  which  is  the  end  of  creation,  is  from  the 
human  race  (as  has  been  shown  above),  and  no  one  can  come 
into  heaven  unless  he  is  in  the  two  universals  of  the  church, 
acknowledgment  of  God  and  a  good  life  (as  has  been  shown 
just  above,  n.  326).  It  follows  that  on  this  earth  there  have 
been  churches  from  the  most  ancient  times  down  to  the  present. 
These  churches  are  described  in  the  Word,  but  not  historically' 
except  the  church  of  Israel  and  Judah ;  but  there  were  others 
previous  to  that,  and  these  are  described  only  by  the  names  of 
nadons  and  persons,  and  by  a  few  things  respecting  them.  [2.] 
The  Most  Ancient  Church,  which  was  the  first,  is  depicted  by 
"Adam  and  his  wife  Eve."  The  church  that  followed,  which 
shall  be  called  the  Ancient  Church,  is  depided  by  "Noah  and 
his  three  sons,"  and  by  their  posterity.  This  was  a  wide-spread 
church  extending  through  many  kingdoms  of  Asia, — the  land  of 
Canaan  on  both  sides  of  the  Jordan,  Syria,  Assyria,  and  Chaldea, 
Mesopotamia,  Egypt,  Arabia,  and  Tyre  and  Sidon.  These  had 
the  ancient  Word  described  in  the  Do6lrine  of  the  New  yeru- 
salem  concerni7ig  the  Sacred  Scripture  (n.  101-103).  That  this 
church  existed  in  those  kingdoms  is  evident  from  various  things 


CONCERNING    THE    DIVINE    PROVIDENCE. — N.   328.         285 

said  of  them  in  the  prophetical  parts  of  the  Word.  But  this 
church  was  notably  changed  by  Heber,  from  whom  arose  the 
Hebraic  Church,  in  which  worship  by  sacrifices  was  first  insti- 
tuted. From  the  Hebrew  Church  sprang  the  Church  of  Israel 
and  Judah  ;  and  this  was  solemnly  established  for  the  sake  of 
the  Word,  which  was  there  to  be  comi)iled.  [3.J  These  four 
churches  are  meant  by 

The  statue  seen  by  Nebuchadnezzar  in  a  dream,  the  head  of  which  was 
of  pure  gold,  the  breast  and  arms  of  silver,  the  belly  and  thighs 
of  brass,  and  the  legs  and  feet  of  iron  and  clay  {Dan.  ii.  32,  33). 

These  are  meant  also  by  the  golden,  the  silver,  the  brazen,  and 
the  iron  ages,  mentioned  by  ancient  writers.  It  is  well  known 
that  the  Christian  Church  followed  the  Jewish.  From  the  Word 
it  may  also  be  seen  that  all  these  churches  in  process  of  time  de- 
clined until  they  reached  their  end,  which  is  called  their  consum- 
mition.  [4.]  The  consummation  of  the  Most  Ancient  Church, 
which  came  from  their  "  eating  of  the  tree  of  knowledge  "  (which 
signifies  the  conceit  of  self-intelligence),  is  depi<5led  by  the  flood. 
The  consummation  of  the  Ancient  Church  is  depicled  in  the  var- 
ious devastations  of  the  nations,  treated  of  in  the  historical  and 
in  the  prophetical  parts  of  the  Word,  especially  in  the  expul- 
sion of  the  nations  from  the  land  of  Canaan  by  the  children 
of  Israel.  The  consummation  of  the  Church  of  Israel  and  Ju- 
dah is  meant  by  the  destruclion  of  the  temple  at  Jerusalem, 
and  by  the  carrying  away  of  the  people  of  Israel  into  perpetual 
captivity,  and  of  the  Jewish  nation  to  Babyl(~)n,  and  again  by 
the  second  destrucl;ion  of  the  temple  together  with  Jerusalem, 
and  the  dispersion  of  that  nation.  This  consummation  is  fore- 
told in  the  prophets  in  many  places  and  in  Daniel  (ix.  24-27). 
The  gradual  devastation  of  the  Christian  Church  until  its  end  is 
depicted  by  the  Lord  in  Mattheiv  xxiv.,  in  Mark  xiii.,  and  in 
Luke  xxi.,  but  the  consummation  itself  in  the  Apocalypse. 
From  all  this  it  can  be  seen  that  a  church  in  process  of  time — • 
and  religion  also — declines  and  is  consummated.  [5.1  Secondlv  : 
Every  religion  declines  and  is  consummated  by  the  inversion  of 
God's  image  in  man.  It  is  acknowledged  that  man  was  created 
into  God's  image,  after  God's  likeness  {Gen.  i.  26).  It  shall 
now  be  told  what  the  "image"  and  what  the  "likeness"  of  God 
is.  God  alone  is  love  and  wisdom.  Man  was  created  to  be  a 
receptacle  of  both,  that  his  will  might  be  a  receptacle  of  the  Di- 


286  ANGELIC   WISDOM 

vine  love  and  his  understanding  a  receptacle  of  the  Divine  wis- 
dom.    It  has  already  been  shown  that  these  two  receptacles  are 
in   man  from  creation,  and   that   they  constitute  man,  and  are 
formed  in  every  one  in  the  womb.     Therefore  man's  'being  an 
"image"    of  God  means  that  he  is  a  recipient   of  the   Divine 
wisdom,  his  being  a  "likeness"  of  God  means  that  he  is  a  recip- 
ient  of  the  Divine  love ;  thus  the  receptacle  called  the  under- 
standing is  an  image  of  God,  and  the  receptacle  called  the  will 
is  a  likeness  of  God.     As  man,  then,  was  created  and  formed  to 
be  a  receptacle,  it   follows  that  he  was  so  created  and  formed 
that  his  will  might  receive  love  from  God,  and  his  understanding 
might  receive  wisdom  from  God ;  and  these  man  does  receive 
when   he  acknowledges  God  and   lives  according  to  His  com- 
mandments, but  in  a  less  or  greater  degree  as  from  religion  he 
has  knowledge  of  God  and  of  His  commandments,  consequently 
according  to   his  knowledge  of  truths ;   since  it  is   truths   that 
teach   what  God  is  and  how  He   must   be  acknowledged,  also 
what  His   commandments   are   and   how   to   live   according  to 
them.     [6.]    God's  image  and  God's  hkeness  are  not  destroyed 
in    man,    but   are    seemingly  destroyed ;    for   they   remain    im- 
planted in  his  two  capacities  called  liberty  and  rationality  (which 
have   been  frequently  treated  of  above).     They  became  seem- 
ingly destroyed  when  man  made  the  receptacle  of  Divine  love, 
which  is  his  will,  a  receptacle  of  love  of  self,  and  the  receptacle 
of  Divine  wisdom,  which  is  his  understanding,  a  receptacle  of  self- 
intelligence.     In  this  way  he  inverted  the  image  and  likeness  of 
God,  for  he  turned  these  receptacles  away  from  God  and  turned 
them  towards  self     Thus  they  were  closed  above   and  opened 
below,  or  closed  in  front  and  opened  behind,  although  by  cre- 
ation they  had  been  opened  in  front  and  closed  behind.     When 
these  have  been  thus  opened  inversely  and  closed  inversely  the 
receptacle  of  love,  or  the  will,  receives  influx  from  hell,  or  from 
what  is  its  own  (proprium) ;    and  the  receptacle  of  wisdom,  or  the 
understanding,  likewise.     From  this  there  has  sprung  up  in  the 
churches  a  worship  of  men  in  place  of  the  worship  of  God,  and 
a  worship  from  do6lrines  of  falsity  in  place  of  a  worship  from 
dodlrines  of  truth ;   the  latter  from  self-intelligence,  the  former 
from  love  of  self.     This  makes  clear  how  in  process  of  time  re- 
ligion declines  and   is  consummated  by  the  inversion  of  God's 
image  in  man.     [7.]  Thirdly :    This  comes  from   tJie  contijuial 
increase  of  hereditary  evil  from  generation  to  generation.    It  was 
stated  and  explained  above  that  hereditary  evil  did  not  come 


CON'CERXING    THE    DIVINE    PROVIDENXE. — N.  328.  2S7 

from  Adam  and  his  wife  Eve  by  their  eating  of  the  tree  of 
knowledge,  but  is  gradually  derived  and  is  transplanted  from 
parents  into  offspring,  and  thus  by  continual  increase  grows 
worse  from  generation  to  generation.  When  evil  thus  grows  worse 
among  many  it  scatters  evil  from  itself  among  others  still ;  for 
there  is  a  lust  of  seducing  in  all  evil,  and  in  some  this  burns 
with  rage  against  good ;  hence  the  contagiousness  of  evil. 
When  in  the  church  this  has  taken  possession  of  the  leaders, 
the  rulers,  and  the  champions,  religion  becomes  perverted,  and 
the  means  of  cure,  which  are  truths,  become  corrupted  by  falsi- 
fication. From  these  there  is  then  a  gradual  vastation  of  good 
and  desolation  of  truth  in  the  church,  until  its  consummation  is 
reached.  [8.1  Fourthly :  Nevertheless  the  Lord  provides  that 
every  07ie  may  be  saved.  The  Lord  provides  that  there  shall 
be  everywhere  a  religion ;  and  that  in  every  religion  there  shall 
be  the  two  essentials  of  salvation,  which  are,  to  acknowledge 
God  and  to  refrain  from  doing  evil  because  it  is  against  God. 
All  other  things,  which  belong  to  the  understanding  and  to 
thought  therefrom,  and  which  are  called  matters  of  faith,  are 
provided  for  every  one  according  to  his  life,  for  they  are  acces- 
sories of  the  life ;  but  if  they  are  put  before  [the  essentials]  they 
receive  no  life.  It  is  also  provided  that  all  that  have  lived  well 
and  have  acknowledged  God  shall  be  instructed  after  death  by 
angels  ;  and  then  all  those  that  had  been  while  they  lived  in 
the  world  in  these  two  essentials  of  religion,  accept  the  truths  of 
the  church  such  as  they  are  in  the  Word  and  acknowledge  the 
Lord  as  the  God  of  heaven  and  of  the  church.  And  this  they 
accept  more  readily  than  Christians,  who  have  brought  with 
them  from  the  world  an  idea  of  the  Lord's  Human  as  separated 
from  His  Divine.  The  Lord  also  provides  that  all  who  die  in 
infancy  shall  be  saved,  wherever  born.  [9.]  Moreover,  there  is 
granted  to  every  man  after  death  ample  means  of  amending  his 
life,  if  that  be  possible.  All  are  taught  and  led  by  the  Lord  by 
means  of  angels ;  and  as  they  then  know  that  they  are  living 
after  death,  and  that  there  is  a  heaven  and  a  hell,  they  at  first 
receive  truths  ;  but  those  that  in  the  world  did  not  acknowledge 
God  and  shun  evils  as  sins  soon  weary  of  truths  and  withdraw  ; 
while  those  that  acknowledged  truths  with  the  lips  but  not  with 
the  heart  are  like  the  foolish  virgins  who  had  lamps  but  no  oil, 
and  w'ho  begged  oil  of  others,  and  who  went  away  and  bought, 
and  yet  were  not  admitted  to  the  wedding.  "Lamps"  signify 
truths  of  faith,  and  "oil"  signifies  the  good  of  charity.     From 


288  ANGELIC    WISDOM 

this  it  can  be  seen  that  the  Divine  providence  makes  it  possi- 
ble for  every  one  to  be  saved,  and  that  man  himself  is  to  blame 
if  he  is  not  saved.  [10.1  Fifthly  :  //  is  provided  also  that  a  new 
church  should  take  the  place  of  a  former  devastated  cJmrch.  This 
has  been  done  from  the  earlieit  times,  that  when  a  former 
church  has  been  devastated  a  w^w  church  has  taken  its  place. 
The  Ancient  Church  followed  the  Most  Ancient  ;  after  the  An- 
cient Church  the  Israelitish  or  Jewish  Church  followed  ;  and 
after  this  the  Christian.  It  is  foretold  in  the  Apocalypse  that 
this  will  be  followed  by  a  new  church,  which  is  there  meant  by 
"  the  New  Jerusalem  coming  down  out  of  heaven."  Why  the 
Lord  is  providing  a  new  church  to  follow  the  former  devastated 
church  is  explained  in  the  Doctrine  of  the  New  Jerusalem  con- 
cerning  the  Sacred  Scripture  (n.  1 04-11 3). 

329.  (iv.)  Thus  all  men  were  predestined  to  heaven,  and 
no  one  to  hell. — That  the  Lord  does  not  cast  any  one  into  hell, 
but  that  the  spirit  goes  there  of  his  own  accord,  is  shown  in  the 
work  on  Heaven  and  Hell  (published  at  London  in  1758,  n. 
545-550).  This  every  evil  and  impious  person  does  after  death, 
and  the  evil  and  impious  man  in  the  world  does  the  same,  with 
the  difference  that  so  long  as  he  is  in  the  world  he  is  capable 
of  being  reformed  and  of  accepting  and  being  instructed  in  the 
means  of  salvation,  but  not  after  his  departure  from  the  world. 
The  means  of  salvation  relate  to  these  two  points,  that  evils  must 
be  shunned  because  they  are  contrary  to  the  Divine  laws  in  the 
decalogue,  and  there  must  be  an  acknowledgment  that  there  is  a 
God.  This  every  one  can  do  provided  he  does  not  love  evils  ;  for 
the  Lord  is  continually  flowing  into  his  will  with  a  power  that  en- 
ables him  to  shun  evils,  and  into  his  understanding  with  a  power 
that  enables  him  to  think  that  there  is  a  God.  Nevertheless,  no 
one  can  do  the  one  apart  from  the  other ;  the  two  are  joined 
together  like  the  two  tables  of  the  decalogue,  one  of  which  re- 
lates to  the  Lord,  and  the  other  to  man.  The  Lord  from  His 
table  enlightens  every  man  and  gives  him  power,  but  man  re- 
ceives the  power  and  enlightenment  only  so  far  as  he  does  the 
things  commanded  in  his  table ;  before  this  these  two  appear  to 
be  lying  one  upon  the  other,  and  sealed  together ;  but  as  man 
does  the  things  commanded  in  his  table  they  are  unsealed  and 
opened.  [2.]  What  is  the  decalogue  at  the  present  day  but 
like  a  little  sealed  book  or  writing,  opened  only  in  the  hands 
of  children  and  youth?  Say  to  any  one  of  mature  age  that  a 
thing  should  not  be  done  because  it  is  contrary  to  the  deca- 
logue, and  who  listens?     But  if  you  say  that  it  should  not  be 


CONCERXIXG    THE    DIVINE    PROVIDENCE. — N.   33O.         289 

done  because  it  is  contrary  to  the  Divine  laws,  he  might  listen. 
And  yet  the  commandments  of  the  decalogue  are  the  Divine 
laws  themselves.  An  experiment  was  made  with  several  in  the 
spiritual  world,  and  when  the  decalogue  or  catechism  was  men- 
tioned they  rejecled  it  with  contempt.  This  was  because  the 
decalogue  in  its  second  table,  which  is  man's,  teaches  that  evils 
must  be  shunned  ;  and  he  who  tails  to  shun  them  (whether  from 
impiety  or  from  the  religious  tenet  that  works  etfecl;  nothing, 
but  faith  only)  can  hear  the  decalogue  or  catechism  mentioned 
only  with  some  degree  of  contempt,  as  he  might  some  book  for 
little  children  which  is  no  longer  of  any  use  to  him.  [3.1  All 
this  has  been  said  to  make  clear  that  no  one  who  wishes  to  be 
saved  will  be  left  without  a  knowledge  of  the  means,  or  without 
the  power  by  which  he  may  be  saved.  And  from  this  it  follows 
that  all  men  were  predestined  to  heaven  and  no  one  to  hell. 
But  as  a  belief  about  predestination  to  non-salvation,  which  is 
damnation,  has  been  held  by  some,  and  as  this  belief  is  harm- 
ful, and  can  be  dispelled  only  when  the  madness  and  cruelty 
in  it  are  recognized  by  the  reason,  it  shall  be  considered  in  the 
following  order  :  (i.)  Any  predestination  except  to  heaven  is 
contrary  to  the  Divine  love  and  its  infinitude.  (2.)  Any  pre- 
destination except  to  heaven  is  contrary  to  the  Divine  wisdom 
and  its  infinitude.  (3.)  That  only  those  born  within  the  church 
are  saved  is  an  insane  heresy.  (4.)  That  any  of  the  human 
race  are  damned  by  predestination  is  a  cruel  heresy. 

330.  To  make  clear  how  harmful  the  belief  in  predestina- 
tion is  as  generally  understood  these  four  propositions  must  be 
taken  up  and  established.  First :  A7iy  predestination  except  to 
heavoi  is  contrary  to  the  Divine  love,  which  is  infinite.  That 
Jehovah  or  the  Lord  is  Divine  love,  and  that  He  is  infinite  and 
the  Being  (Esse)  of  all  life,  and  that  man  was  created  into  the 
image  of  God  after  the  likeness  of  God,  has  been  shown  in  the 
work  on  The  Divine  Love  and  the  Divine  Wisdom.  And  as 
every  man  is  formed  by  the  Lord  in  the  womb  into  that  image 
after  that  likeness  (as  has  also  been  shown),  it  follows  that  the 
Lord  is  the  heavenly  Father  of  all  men,  and  that  men  are  His 
spiritual  children.  Thus  is  Jehovah  or  the  Lord  called  in  the 
Word,  and  men  likewise  ;  for  he  says  : 

"Call  no  man  your  father  upon  the  earth,  for  One  is  your  Father,  who 
is  in  the  heavens"  (Matt,  xxiii.  9) ; 

which  means  that  He  alone  is  the  Father  in  respe(5l  to  the  life ; 


290  ANGELIC   WISDOM 

and  that  the  earthly  father  is  the  father  only  in  respedl  to  the 
life's  covering,  which  is  the  body  ;  therefore  in  hea\-eai  no  father 
is  mentioned  except  the  Lord.  That  men  who  do  not  pervert 
that  life  are  said  to  be  His  sons  and  to  be  born  of  Him  is  also 
evident  from  many  passages  in  the  Word.  [2.]  Thus  it  can  be 
seen  that  the  Divine  love  is  in  every  man,  both  the  evil  and 
the  good  ;  consequently  that  the  Lord  who  is  Divine  love  can 
not  a6l  towards  them  otherwise  than  as  a'  father  on  the  earth 
a6ls  towards  his  children,  and  infinitely  more  so,  because  the 
Divine  love  is  infinite  ;  and  again,  that  He  cannot  withdraw 
from  any  one  because  every  one's  life  is  from  Him.  He  ap- 
pears to  withdraw  from  the  evil ;  but  ths  evil  withdraw  from 
Him.  while  He  from  love  still  leads  them.     So  the  Lord  says  : 

"Ask  and  it  shall  be  given  you  ;  seek  and  ye  shall  find  ;  knock  and  it 

shall  be  opened  unto  you What  man  is  there  of  you  who  if 

his  son  ask  for  a  loaf  will  give  him  a  stone?  ....  If  ye,  then, 
being  evil,  know  how  to  give  good  gifts  unto  your  children,  how 
much  more  shall  your  Father  who  is  in  the  heavens  give  good 
things  to  them  that  ask  Him  ?"  {Matt.  vii.  7-1 1.) 

And  elsewhere  that 

"  He  maketh  His  sun  to  rise  on  the  evil  and  on  the  good,  and  sendeth. 
rain  on  the  just  and  on  the  unjust"  {Matt.  v.  45). 

Moreover,  it  is  acknowledged  in  the  church  that  the  Lord  wills 
the  salvation  of  all,  and  the  death  of  no  one.  All  this  shows 
that  any  predestination  except  to  heaven  is  contrary  to  the  Di- 
vine love.  [3.<1  Secondly  :  Any  predestination  except  to  heaveii 
is  contrary  to  the  Divine  wisdom,  which  is  infinite.  The  Divine 
love  through  its  Divine  wisdom  provides  the  means  whereby 
every  man  can  be  saved  ;  consequently  to  say  that  there  is  any 
predestination  except  to  heaven  is  to  say  that  the  Divine  love 
is  unable  to  provide  the  means  by  which  there  is  salvation. 
Nevertheless,  as  has  been  shown  above,  all  have  the  means, 
and  they  are  from  the  Divine  providence,  which  is  infin- 
ite. But  the  reason  why  there  are  some  that  are  not  saved  is 
that  the  Divine  love  wills  that  man  should  feel  in  himself  the 
happiness  and  blessedness  of  heaven,  since  otherwise  it  would 
not  be  heaven  to  him ;  and  this  is  impossible  unless  man's 
thinking  and  willing  is  made  to  appear  to  be  from  himself. 
For  without  this  appearance  nothing  could  be  appropriated  to 
him,  nor  would  he  be  a  man.  This  is  the  purpose  of  the  Di- 
vine providence,  which  is  of  the  Divine  wisdom  from  the 
Divine  love.  [4.]  But  this  does  not  invalidate  the  truth  that 
all   are   predestined   to  heaven  and  none   to  hell ;    and  yet  it 


COXCERXIXG    THE    DIVINE    PROVIDENCE. — N.  33O.         29I 

would  if  the  means  of  salvation  were  lacking.  But  that  means 
of  salvation  have  been  provided  for  every  one,  and  that 
heaven  is  such  that  all  who  live  well,  of  whatever  religion  they 
may  be,  have  a  place  there,  has  been  shown  above.  Man  is 
like  the  earth,  which  produces  fruits  of  every  kind,  and  it  is 
because  of  this  power  that  the  earth  is  the  earth  ;  and  that  it 
produces  bad  fruits  does  not  preclude  its  ability  to  produce 
good  fruits  also,  but  this  would  be  precluded  if  the  earth 
had  never  had  the  ability  to  produce  any  thing  except  bad 
fruits.  Again,  man  is  like  an  objecl  that  variegates  in  itself 
the  rays  of  light ;  if  the  objecl  presents  nothing  but  disagree- 
able colors  the  light  is  not  the  cause,  for  rays  of  light  are  capa- 
ble of  being  variegated  in  pleasing  colors.  [5.]  Thirdly  :  That 
only  those  born  within  the  church  are  saved  is  an  insane  heresy. 
Those  l^orn  out  of  the  church  are  men  equally  with  those  born 
within  it,  they  are  from  the  same  heavenly  origin,  and  are 
equally  living  and  immortal  souls.  They  also  have  a  religion 
from  which  they  acknowledge  that  there  is  a  God,  and  that 
they  must  live  rightly ;  and  he  who  acknowledges  God  and 
lives  righdy  becomes  spiritual  in  his  degree  and  is  saved,  as  has 
been  shown  above.  It  may  be  said  that  such  have  not  been 
baptized  ;  but  baptizing  saves  none  except  those  that  are  also 
spiritually  washed,  that  is,  regenerated  ;  for  baptism  is  for  a  sign 
and  a  memorial  of  this.  [6.]  Such,  it  may  be  said,  have  no 
knowledge  of  the  Lord,  and  without  the  Lord  there  is  no  sal- 
vation. But  no  one  is  saved  for  the  reason  that  the  Lord  is 
known  to  him,  but  because  he  lives  in  accordance  with  the 
Lord's  commandments ;  and  the  Lord  is  known  to  every  one 
who  acknowledges  God,  for  He  is  the  God  of  heaven  and  earth, 
as  he  teaches  {.Watt,  xxviii.  iS,  and  elsewhere).  Furthermore, 
those  outside  of  the  church  have  a  clearer  idea  of  God  as  a  man 
than  Christians  have ;  and  those  that  have  the  idea  of  God  as 
a  man  and  live  well  are  accepted  by  the  Lord.  Such  acknow- 
ledge God  as  one  in  person  and  essence,  as  Christians  do  not. 
They  also  think  of  God  in  their  life,  for  they  make  evils  to  be 
sins  against  God ;  and  those  who  do  this  think  of  God  in  their 
life.  Christians  have  the  precepts  of  religion  from  the  Word, 
but  there  are  few  who  draw  from  it  any  precepts  of  life.  [7.] 
The  Papists  do  not  read  it ;  and  the  Reformed,  who  are  in  faith 
separated  from  charity,  pay  no  attention  to  what  relates  to  life 
in  it,  but  only  to  what  relates  to  faith  ;  and  yet  the  whole  Word 
is  nothing  but  a  do6lrine  of  life.  Christianity  exists  only  in 
Europe;   Mohammedanism  and  Gentilism  exist  in  Asia,  in  the 


292  ANGELIC   WISDOM 

Indies,  in  Africa  and  America,  and  the  human  race  in  those 
parts  of  the  globe  is  ten  times  more  numerous  than  in  the 
Christian  portion ;  and  in  the  latter  there  are  few  who  place  re- 
ligion in  life.  What  more  insane  belief,  then,  can  there  be  than 
to  hold  that  only  these  latter  are  saved  and  the  former  are 
damned,  and  that  man  gains  heaven  by  his  birth  and  not  by 
his  life  ?     Therefore  the  Lord  says  : 

"I  say  unto  you  that  many  shall  come  from  the  east  and  west,  and  shall 
recline  with  Abraham  and  Isaac  and  Jacob  in  the  kingdom  of  the 
heavens  ;  but  the  children  of  the  kingdom  shall  be  cast  out " 
{Matt.  viii.  11,  12). 

[8.]  Fourthly:  That  any  of  the  huniayi  race  are  damned  by  pre- 
destiyiation  is  a  cruel  heresy.  For  it  is  cruel  to  believe  that  the 
Lord,  who  is  love  itself  and  inercy  itself,  suffers  so  great  a  mul- 
titude of  men  to  be  born  for  hell,  or  so  many  myriads  of  myri- 
ads to  be  born  condemned  and  doomed,  that  is,  born  devils  and 
satans,  and  that  He  does  not  from  His  Divine  wisdom  provide 
that  those  who  live  well  and  acknowledge  God  shall  not  be  cast 
into  eternal  fire  and  torment.  But  in  truth  He  is  the  Lord,  the 
Creator  and  Saviour  of  all,  and  He  alone  leads  all  and  wills  not 
the  death  of  any ;  and  in  consequence  it  is  cruel  to  believe  and 
think  that  so  great  a  multitude  of  nations  and  peoples  under 
His  auspices  and  oversight  have  been  handed  over  by  predes- 
tination as  a  prey  to  the  devil. 


The  Lord  cannot  act  contrary  to  the  laws  of  the 
Divine  providence,  because  acting  contrary  to 
them  would  be  acting  contrary  to  His  Divine 
love  and  contrary  to  His  Divine  wisdom,  thus 
contrary  to  himself. 

331.  It  has  been  shown  in  the  Angelic  Wisdom  concerning 
the  Divine  Love  and  the  Divine  Wisdom  that  the  Lord  is  Di- 
vine love  and  Divine  wisdom,  and  that  these  two  are  Being 

{Esse)  itself  and  life  itself,  from  which  every  thing  has  being  and 
life.  It  is  also  there  shown  that  this  same  goes  forth  from  Him, 
also  that  the  Divine  that  goes  forth  is  Himself.  Of  all  that 
goes  forth  the  Divine  providence  is  primary,  for  this  is  contin- 
ually in  the  end  for  the  sake  of  which  the  imiverse  was  created. 


CONCERNI.XG    THE    DIVINE    PROVIDENCE. — N.   332.         293 

The  operation  and  progress  of  the  end  through  means  is  what 
is  called  the  Divine  providence.  Since,  then,  the  Divine  that 
goes  forth  is  Himself,  and  the  Divine  providence  is  the  primary 
thing  that  goes  forth,  it  follows  that  to  a(5l  contrary  to  the  laws 
of  His  Divine  providence  is  to  acl  contrary  to  Himself.  [2.] 
It  may  be  said  furthermore,  that  the  Lord  is  Providence,  as  it  is 
said  that  God  is  Order,  for  the  Divine  providence  is  Divine  or- 
der with  primary  regard  to  the  salvation  of  men  ;  and  as  there 
is  no  order  possible  without  laws,  for  laws  are  what  constitute 
order,  and  every  law  derives  from  order  that  it  is  order,  it  fol- 
lows that  as  God  is  order  so  is  He  the  law  of  His  order.  The 
same  must  be  said  of  the  Divine  providence,  that  as  the  Lord 
is  His  providence  He  is  also  the  law  of  His  providence.  From 
this  it  is  evident  that  the  Lord  cannot  a6l  contrary  to  the  laws 
of  His  providence,  for  to  acl  contrary  to  them  would  be  to 
a(5l  contrary  to  Himself  [3.]  Again,  there  can  be  no  oper- 
ation except  upon  a  subject  and  upon  it  through  means  ;  op- 
eration except  upon  a  subjedl  and  upon  it  through  means  is 
impossible.  The  subje6l  of  the  Divine  providence  is  man  ;  the 
means  are  the  Divine  truths  whereby  man  gains  wisdom  and 
the  Divine  goods  whereby  he  gains  love.  The  Divine  provid- 
ence through  these  means  works  out  its  end,  which  is  man's 
salvation ;  for  he  that  seeks  an  end  seeks  the  means  also,  con- 
sequently in  seeking  to  accomplish  an  end  he  accomplishes  it 
through  means.  But  all  this  will  become  more  evident  when 
examined  in  the  following  order : 

(i.)     The  operation  of  the  Divine  providence  for  the  salva- 
tion of  man  begins  at  his  birth  and  continues  tin- 
til  the  end  of  his  life  and  afterwards  to  eternity. 
(ii.)    The  operation  of  the  Divine  providence  goes  on  unceas- 
ingly through  means,  out  of  pure  mercy. 
(iii.)    Instantaneous  salvation  from  jnercy  apart  from  means 

is  impossible. 
(iv.)    Instantaneous  salvation  from  mercy  apart  from  means 
is  "  the  fiery  flying  serpent"  in  the  church. 

332.  (i.)  The  operation  of  the  Divine  providence  for  the 
salvation  of  man  begins  at  his  birth  and  continues  2intil  the 
e7id  of  his  life  and  afterwards  to  eternity. — It  has  been  shown 
above  that  a  heaven  from  the  human  race  is  the  essential  end 
of  the  creation  of  the  universe,  and  that  this  end  in  its  opera- 
tion and  progress  is  the  Divine  providence  for  the  salvation  of 
men ;  also  that  all  things  exterior  to  man,  and  that  are  service- 
able to  him  in  the  way  of  use,  are  secondary  ends  of  creation, 


294  ANGELIC   WISDOM 

which  in  brief  have  relation  to  all  things  in  the  three  kingdoms, 
the  animal,  the  vegetable,  and  the  mineral.  When  these  things 
go  forth  regularly  in  accordance  with  the  laws  of  Divine  order 
established  in  their  first  creation,  how  is  it  possible  for  the 
primary  end,  which  is  the  salvation  of  the  human  race,  not  to 
go  forth  regularly  in  accordance  with  the  laws  of  its  order, 
which  are  the  laws  of  the  Divine  providence?  [2.]  Watch  a 
fruit  tree.  Does  it  not  first  have  birth  as  a  slender  shoot  from 
a  small  seed,  and  does  it  not  afterwards  gradually  grow  to 
a  trunk  and  spread  forth  branches,  which  are  covered  with 
leaves,  and  then  put  forth  blossoms,  and  bring  forth  fruit,  de- 
positing therein  new  seeds  by  which  it  provides  for  its  perpetu- 
ity? The  same  thing  occurs  with  every  shrub,  and  with  every 
herb  of  the  field.  In  these  do  not  each  thing  and  all  things  go 
forth  regularly  and  wonderfully  from  end  to  end  in  accordance 
with  the  laws  of  its  order?  Why  not  likewise  the  primary  end, 
which  is  a  heaven  from  the  human  race?  Can  there  be  any 
thing  in  its  progress  that  does  not  go  on  most  regularly  in  ac- 
cordance with  the  laws  of  the  Divine  providence?  [3.]  As 
there  is  a  correspondence  between  man's  life  and  the  growth  ot 
a  tree,  let  a  parallel  or  comparison  be  drawn  between  them. 
Man's  infancy  is  comparatively  like  the  tender  shoot  of  a  tree 
sprouting  up  out  of  the  ground  from  the  seed  ;  his  childhood 
and  youth  are  like  that  shoot  growing  into  a  trunk  with  its  little 
branches  ;  the  natural  truths  that  every  one  first  imbibes  are  like 
the  leaves  with  which  the  branches  are  covered  ("leaves"  in  the 
Word  signifying  nothing  else) ;  the  man's  initiation  into  the 
marriage  of  good  and  truth,  that  is,  the  spiritual  marriage,  is 
like  the  blossoms  that  the  tree  brings  forth  in  the  spring  time ; 
spiritual  truths  are  the  petals  of  these  flowers  ;  the  primary  a6l- 
ivities  of  the  spiritual  marriage  are  like  the  beginnings  of  the 
fruit ;  spiritual  goods,  which  are  the  goods  of  charity,  are  like 
the  fruit  (these  are  signified  by  "fruit"  in  the  Word)  ;  the  pro- 
creations of  wisdom  from  love  are  like  the  seeds,  and  by  these 
procreations  man  becomes  like  a  garden  or  a  paradise.  More- 
over, man  is  depided  in  the  Word  by  a  "  tree  ;"  and  his  wisdom 
originating  in  love  by  a  "garden"  ("the  garden  of  Eden"  sig- 
nifies nothing  else).  [4.1  In  (slS.,  man  is  a  corrupt  tree  from 
the  seed  ;  nevertheless,  a  grafting  or  budding  with  shoots  taken 
from  the  tree  of  life  is  possible,  whereby  the  sap  drawn  from  the 
old  root  is  turned  into  sap  forming  good  fruit.  This  compari- 
son has  been  made  to  show  that  when  there  is  so  regular  a 


CONCERNING   THE    DIVINE    PROVIDENCE. — N.   333.         295 

progression  of  the  Divine  providence  in  the  growth  and  regen- 
•eration  of  trees,  there  must  needs  be  a  regular  progression  in 
the  reformation  and  regeneration  of  men,  who  are  of  much  more 
Aalue  than  trees,  according  to  these  words  of  the  Lord  : 

"Are  not  five  sparrows  sold  for  two  farthings,  and  not  one  of  them  is 
forgotten  in  the  sight  of  God?  But  the  very  hairs  of  your  head 
are  all  numbered.     Fear  not,  therefore  ;  ye  are  of  more  value  than 

many  sparrows And  which  of  you  by  being  anxious  can  add 

to  his  stature  one  cubit?  If  ye,  then,  be  not  able  to  do  that  which 
is  least,  why  are  ye  anxious  concerning  the  rest?     Consider  the 

lilies    how   they  grow If,  then,   God  so   clothe   the   grass, 

which  is  today  in  the  field  and  tomorrow  is  cast  into  the  oven, 
how  much  more  will  He  clothe  you,  O  ye  men  of  little  faith?" 
{Luke  xii.  6,  7,  25-2S.) 

^^^*  ^^'^^  operation  of  the  Divine  jirovidence  for  the  sal- 
vation of  man  is  said  to  begin  at  his  birth  and  to  continue  unto 
the  end  of  liis  life.  To  understand  this  it  must  be  known  that 
the  Lord  sees  what  man  is,  and  foresees  what  he  wills  to  be, 
thus  what  he  will  be  ;  and  that  he  may  be  a  man  and  therefore 
immortal  the  freedom  of  his  will  must  not  be  taken  away,  as 
has  been  frequently  shown  before.  Consequently  the  Lord  fore- 
sees man's  state  after  death,  and  provides  for  it  from  his  birth 
until  the  end  of  his  life.  With  the  evil  the  Lord  provides  by 
permitting  evils  and  continually  withdrawing  them  from  evils ; 
while  with  the  good  he  provides  by  leading  to  good.  Thus  the 
Divine  providence  is  unceasingly  in  the  work  of  saving  men. 
But  no  more  can  be  saved  than  are  willing  to  be  saved,  and 
only  those  are  willing  to  be  saved  who  acknowledge  God  and 
are  led  by  Him  ;  and  those  are  unwilling  who  do  not  acknow- 
ledge God  and  who  lead  themselves  ;  for  such  do  not  think 
about  eternal  life  or  about  salvation,  while  the  others  do.  This 
the  Lord  sees  and  still  He  leads  them,  and  leads  them  in  ac- 
cordance with  the  laws  of  His  Divine  providence,  contrary  to 
which  laws  He  cannot  a6l,  since  to  act  contrary  to  them  would 
be  to  acl:  contrary  to  His  Divine  love  and  contrary  to  His  Di- 
vine wisdom,  which  is  to  act  contrary  to  Himself  [2.]  Since, 
then,  the  Lord  foresees  the  states  of  all  after  death,  and  also 
foresees  the  places  in  hell  of  those  who  are  not  willing  to  be 
saved,  and  the  places  in  heaven  of  those  who  are  willing  to 
be  saved,  it  follows  that  for  the  evil,  as  has  been  said,  the  Lord 
provides  their  places  by  permitting  and  by  withdrawing,  and  for 
the  good  by  leading  ;  and  unless  this  were  done  unceasingly 
from  every  one's  birth  until  the  end  of  his  life  neither  heaven 
nor  hell  would  continue  to  exist,  for  without  that  foresight  and 


296  ANGELIC   WISDOM 

providence  together  neither  heaven  nor  hell  would  be  anything- 
but  confusion.  That  the  Lord  from  foresight  has  provided  for 
every  one  his  place  may  be  seen  above  (n.  202,  203).  [3.]  This 
may  be  illustrated  by  a  comparison.  If  a  marksman  should 
aim  at  a  mark,  and  behind  the  mark  a  straight  line  were  drawn 
for  a  mile,  and  if  he  should  err  by  a  finger's  breadth  in  his  aim, 
his  missile  or  ball  keeping  on  to  the  end  of  the  mile  would  de- 
part very  far  from  the  line.  So  would  it  be  if  the  Lord  did  not 
every  moment,  and  even  every  fraction  of  a  moment,  regard 
the  eternal  in  his  foreseeing  and  providing  every  one's  place 
after  death.  But  this  the  Lord  does  because  the  entire  future 
is  to  Him  the  present  and  the  entire  present  is  to  Him  the  eter- 
nal. That  the  Divine  providence  in  every  thing  it  does  has  re- 
gard to  the  infinite  and  eternal  may  be  seen  above  (n.  46-69, 
214,  seq.). 

334.  It  is  also  said  that  the  operation  of  the  Divine  pro- 
vidence will  continue  to  eternity,  since  every  angel  is  perfecting 
in  wisdom  to  eternity,  but  each  according  to  the  degree  of  that 
affe6lion  for  good  and  truth  in  which  he  was  when  he  left  the 
world.  It  is  this  degree  that  is  being  perfe6led  to  eternity. 
Anything  beyond  this  degree  is  outside  of  the  angel  and  not 
within  him,  and  that  which  is  outside  of  him  cannot  be  perfe6ted 
within  him.     This  is  meant  by  the 

"  Good  measure,  pressed  down  and  shaken  together  and  running  over," 
that  shall  be  given  into  the  bosom  of  those  who  forgive  and  give 
to  others  {Luke  vi.  37,  38), 

that  is,  who  are  in  good  of  charity. 

335.  (ii.)  The  operaiio7i  of  the  Divine  providence  goes  on 
7mceasingly,  through  means,  out  of  pure  mercy. — There  are 
means  and  modes  of  the  Divine  providence.  Its  means  are  the 
things  whereby  man  becomes  a  man  and  is  perfedled  in  respe6l 
to  his  understanding  and  his  will ;  its  modes  are  the  ways 
whereby  these  things  are  accomplished.  The  means  whereby 
man  becomes  a  man  and  is  perfe6led  in  respe6l  to  his  under- 
standing in  general  are  called  truths,  which  in  thought  become 
ideas,  and  in  the  memory  are  called  things.  In  themselves 
they  are  knowledges,  of  which  sciences  consist.  All  these 
means,  viewed  in  themselves,  are  spiritual ;  but  as  they  are  in 
natural  things,  from  their  covering  or  clothing  they  appear 
natural,  and  some  of  them  material.  These  means  are  infinite 
in  number  and  infinite  in  variety ;  they  are  more  or  less  simple 


CONCERNING    THE    DIVINE    PROVIDENCE. — N.  336.         297 

or  compound,  also  more  or  less  imperfe<5l  or  perfect.  There 
are  means  for  forming  and  perfecling  natural  civil  life,  for  form- 
ing and  perfecting  rational  moral  life,  and  for  forming  and  per- 
fe6ling  heavenly  spiritual  life.  [2.]  These  means  follow  in  suc- 
cession, one  kind  after  another,  from  infancy  to  the  last  period 
of  man's  life,  and  after  that  to  eternity  ;  and  as  they  follow  in 
their  growth,  so  the  prior  become  the  means  of  those  that 
come  after,  for  they  enter  into  every  thing  that  is  formed  as 
mediate  causes,  since  from  these  causes  every  effe6l  or  every 
conclusion  becomes  effe6live,  and  thus  becomes  a  cause.  Thus 
in  succession  the  posterior  [or  last]  become  means  ;  and  as  this 
process  goes  on  to  eternity  no  last  or  outmost  which  brings  to 
an  end  is  possible.  For  as  the  eternal  is  without  end  so  the 
wisdom  that  increases  to  eternity  is  without  end.  If  wisdom 
with  a  wise  man  were  to  come  to  an  end,  the  delight  of  his  wis- 
dom, which  consists  in  the  perpetual  multiplication  and  fructifi- 
cation of  wisdom,  would  perish,  and  thus  the  delight  of  his  life 
would  perish  ;  and  the  delight  of  glory,  in  which  alone  there  is 
no  heavenly  life,  would  take  its  place,  and  the  wise  man  is  then 
no  longer  like  a  youth,  but  like  an  old  man,  and  finally  like 
one  decrepit.  [3.]  Although  the  wisdom  of  a  wise  man  increases 
to  eternity  in  heaven  there  is  still  no  such  approximation  of 
angelic  wisdom  to  the  Divine  wisdom  as  to  come  near  it.  It 
may  be  compared  to  a  straight  line  drawn  near  a  hyperbola 
which  is  said  to  approach  it  continually  but  never  to  touch  it ; 
also  to  what  is  said  about  squaring  the  circle.  All  this  makes 
clear  what  is  meant  by  the  means  whereby  the  Divine  provid- 
ence oj^erates  in  order  that  man  may  be  a  man,  and  may  be 
perfected  in  respect  to  his  understanding,  and  that  these  means 
are  what  are  commonly  called  truths.  Equally  numerous  are 
the  means  whereby  man  is  formed  and  perfe6ted  in  respe6t  to 
his  will ;  but  these  are  what  are  commonly  called  goodnesses. 
From  these  man  has  love,  while  from  the  former  he  has  wis- 
dom. Their  conjunction  makes  the  man,  for  such  as  the  con- 
junction is  such  is  the  man.  This  conjun6lion  is  what  is  called 
The  marriage  of  good  and  truth. 

336.  The  modes  by  which  the  Divine  providence  operates 
upon  the  means  and  by  the  means  to  form  man  and  to  perfect 
him  are  also  infinite  in  number  and  infinite  in  variety ;  they  are 
as  numerous  as  the  operations  of  the  Divine  wisdom  from  the 
Divine  love  to  save  man,  thus  as  numerous  as  the  operations 
of  the  Divine  providence  in  accordance  with  its  laws,   which 


298  ANGELIC  WISDOM 

have  been  treated  of  above.  How  secret  these  modes  are  has 
been  illustrated  above  by  the  operations  of  the  soul  upon  the 
body,  of  which  man  knows  so  little  as  to  amount  to  scarcely 
anything  ;  as  how  the  eye  sees,  the  ear  hears,  the  nose  smells, 
the  tongue  tastes,  and  the  skin  feels,  how  the  stomach  digests, 
the  mesentery  elaborates  the  chyle,  and  the  liver  the  blood  ; 
how  the  pancreas  and  spleen  purify  the  blood,  the  kidneys  sep- 
arate it  from  impure  humors,  the  heart  collects  and  distributes 
it,  the  lungs  clarify  it ;  and  how  the  brain  refines  the  blood  and 
vivilies  it  anew ;  besides  innumerable  other  things,  all  of  which 
-are  secrets  which  scarcely  any  science  can  penetrate.  Evidently 
then  it  can  penetrate  still  less  into  the  secret  operations  of  the 
Divine  providence  ;  it  is  enough  to  know  its  laws. 

337»  The  Divine  providence  does  all  things  out  of  pure 
mercy,  because  the  Divine  essence  is  pure  love,  and  it  is  this 
that  works  by  means  of  the  Divine  wisdom  ;  and  it  is  this  oper- 
ation that  is  called  the  Divine  providence.  This  pure  love  is 
pure  mercy,  for  these  reasons:  (i.)  It  is  operative  with  all  men 
throughout  the  whole  world,  who  are  such  that  they  have  no 
ability  of  their  own.  (2.)  It  is  equally  operatfve  with  the  evil 
and  unjust,  and  with  the  good  and  just.  (3.)  It  leads  the  for- 
mer in  hell  and  rescues  them  from  it.  (4.)  It  there  perpetually 
strives  with  them  and  fights  for  them  against  the  devil,  that  is, 
against  the  evils  of  hell.  (5.)  To  this  end  it  came  into  the 
world,  and  endured  temptadons  even  to  the  last  of  them,  which 
was  the  passion  of  the  cross.  (6.)  It  unceasingly  acts  with  the 
unclean  to  make  them  clean  and  with  the  insane  to  make  them 
sane  ;  thus  it  labors  unceasingly  out  of  pure  mercy. 

338.  (iii.)  Instantaneous  salvation  from  mercy  apart  from 
inea7is  is  impossible. — It  has  been  shown  in  what  precedes  that 
the  operation  of  the  Divine  providence  to  save  man  begins  at 
his  birth  and  continues  until  the  end  of  his  life,  and  afterwards 
to  eternity  ;  also  that  this  operation  goes  on  unceasingly,  through 
means,  out  of  pure  mercy.  From  this  it  follows  that  neither 
instantaneous  salvation  nor  mercy  apart  from  means  is  possible. 
But  as  many  who  never  think  about  matters  pertaining  to  the 
church  or  to  religion  from  the  understanding  believe  that  they 
are  saved  by  mercy  apart  from  means,  and  therefore  that  salva- 
tion is  instantaneous  ;  and  as  this  is  contrary  to  the  truth,  and 
is  a  harmful  belief,  it  is  important  that  it  should  be  considered 
in  its  proper  order:  (i.)  The  belief  in  instantaneous  salvation 
out  of  mercy  apart  from  means  has  been  adopted  from  the  nat- 


CONCERNING    THE    DIVINE    PROVIDENCE. — N.  338.  299 

ural  state  of  man.  (2.)  This  belief  comes  from  an  ignorance  of 
the  spiritual  state,  which  is  wholly  different  from  the  natural 
state.  (3.)  The  doctrines  of  all  the  churches  in  the  Christian 
world,  viewed  interiorly,  are  opposed  to  instantaneous  salvation 
out  of  mercy  apart  from  means,  but  it  is  upheld,  ne\'ertheless, 
by  the  external  men  of  the  church.  [2.]  First :  TJic  belief  in 
instantaneous  salvation  out  of  mercy  apart  from  means  has  been 
adopted  from  the  yiatural  state  of  man.  The  natural  man  from 
his  state  does  not  know  otherwise  than  that  heavenly  joy  is  like 
worldly  joy,  and  that  it  flows  in  and  is  received  in  the  same 
way  :  for  example,  that  it  is  like  the  experience  of  a  poor  man 
becoming  rich,  who  thus  passes  from  the  sad  state  of  poverty 
into  a  happy  state  of  opulence  ;  or  like  one  of  low  standing 
who  becomes  honored,  and  who  thus  passes  from  disdain  to 
glory ;  or  like  one  who  goes  from  a  house  of  mourning  to  the 
joy  of  a  wedding.  As  these  states  may  be  changed  in  a  day, 
and  man's  condition  after  death  is  supposed  to  be  the  same,  the 
source  of  the  belief  in  instantaneous  salvation  out  of  mercy  apart 
from  means  is  evident.  [3.]  Moreover,  in  the  world,  many 
may  be  together  in  one  company  or  in  one  civil  community, 
and  may  enjoy  themselves  together,  and  yet  all  differ  in  feel- 
ing ;  this  occurs  in  man's  natural  state,  and  the  reason  is  that 
the  external  of  one  man  can  be  accommodated  to  the  external 
of  another,  however  unlike  their  internals  may  be.  From  this 
natural  state  another  conclusion  is  drawn,  that  salvation  is 
merely  admission  into  heaven  among  the  angels,  and  that  this 
admission  is  from  mercy  apart  from  means.  Consequently  it  is 
believed  that  heaven  can  be  granted  to  the  evil  as  well  as  to 
the  good,  and  that  their  association  is  then  like  that  in  the 
world,  with  the  difference  that  it  is  full  of  joy.  [4.]  Secondly  : 
This  belief  comes  from  an  ignorance  of  the  spiritual  state,  zvhich 
is  wholly  different  from  the  natural  state.  The  spiritual  state, 
that  is,  the  state  of  man  after  death,  has  been  treated  of  above 
in  many  places ;  and  it  has  been  shown  that  every  one  is  his 
own  love,  and  that  no  one  can  live  with  any  except  those  who 
are  in  a  like  love,  and  if  he  comes  among  others  he  cannot 
breathe  his  own  life.  It  is  from  this  that  every  one  after  death 
comes  into  the  society  of  his  own,  that  is,  of  those  who  are  in 
a  like  love,  and  that  he  recognizes  these  as  relatives  and  as 
friends  ;  and  what  is  wonderful,  when  he  meets  them  and  sees 
them  it  is  as  if  he  had  been  acquainted  with  them  from  infancy. 
Spiritual  relationship  and  friendship  are  the  cause  of  this.     And 


300  ANGELIC   WISDOM 

what  is  more,  no  one  in  a  society  can  occupy  any  house  but 
his  own,  each  one  in  a  society  has  his  own  house,  and  this  he 
finds  ready  for  him  as  soon  as  he  enters  the  society.  Outside 
of  his  house  he  may  be  in  close  association  with  others,  but  he 
cannot  stay  anywhere  except  in  his  own  house.  And  still  fur- 
ther, in  another's  apartment  no  one  can  sit  any  where  except 
in  his  own  place ;  if  he  sits  elsewhere  he  loses  his  self-possession 
and  becomes  dumb ;  and  what  is  wonderful,  whenever  one  en- 
ters a  room  he  knows  his  own  place.  The  same  is  true  of 
places  of  worship,  and  of  those  who  come  together  in  public 
assemblies.  [5.]  All  this  makes  clear  that  the  spiritual  state  is 
wholly  different  from  the  natural,  and  is  such  that  no  one  can 
be  any  w^here  but  where  his  ruling  love  is,  for  there  the  delight 
of  his  life  is,  and  every  one  wishes  to  be  in  the  delight  of  his 
life,  and  a  man's  spirit  cannot  be  elsewhere  because  that  delight 
is  what  constitutes  his  life,  even  his  very  breathing  and  the 
motion  of  his  heart.  In  the  natural  world  it  is  different.  In 
this  world  man's  external  is  thoroughly  taught  from  infancy  to 
simulate  in  countenance,  word,  and  gesture,  other  delights  than 
those  that  belong  to  his  internal.  Consequently  from  a  man's 
state  in  the  natural  world  no  conclusion  can  be  formed  about 
what  his  state  will  be  after  death ;  for  every  one's  state  after 
death  is  a  spiritual  state,  which  is,  that  he  can  be  nowhere  ex- 
cept in  the  delight  of  his  own  love,  which  delight  he  acquired 
by  his  life  in  the  natural  world.  [6.]  All  this  makes  clear  that 
no  one  can  be  admitted  into  the  delight  of  heaven,  which  is 
commonly  called  heavenly  joy,  who  is  in  the  delight  of  hell ; 
or  what  is  the  same,  no  one  who  is  in  the  delight  of  evil  can 
be  admitted  into  the  delight  of  good  ;  and  this  may  be  still 
more  clearly  inferred  from  this,  that  after  death  no  one  is  for- 
bidden to  ascend  into  heaven  ;  the  way  is  shown  him,  opport- 
unity is  given  him,  and  he  is  admitted  ;  but  as  soon  as  he  enters 
heaven  and  breathes  in  its  delight  he  begins  to  suffer  pain  in 
his  chest,  to  be  tortured  in  his  heart,  to  feel  as  if  swooning, 
under  which  he  writhes  like  a  serpent  brought  near  the  fire  ; 
and  with  his  face  turned  away  from  heaven  and  turned  towards 
hell  he  flees  precipitately,  and  does  not  rest  until  he  has  entered 
the  society  belonging  to  his  own  love.  Evidently,  therefore, 
no  one  enters  heaven  out  of  mercy  apart  from  means  ;  conse- 
(luently  mere  admittance  does  not,  as  many  in  the  world  sup- 
pose, amount  to  anything,  neither  is  there  any  such  thing  as 
instantaneous    salvation,   for   this    supposes   mercy  apart    from 


CON'CERXING    THE    DIVINE    PROVIDENXE. — N.  338.         3OI 

means.  [7.]  There  were  some  who  had  believed  in  the  world 
in  instantaneous  salvation  out  of  mercy  apart  from  means,  and 
when  they  became  spirits  they  desired  to  have  their  infernal 
delight,  or  their  delight  in  evil,  changed  by  Divine  omnipotence 
and  by  Divine  mercy  into  heavenly  delight  or  delight  in  good. 
And  because  they  greatly  desired  this  the  angels  were  permitted 
to  do  it ;  but  as  soon  as  the  angels  had  taken  away  their  infernal 
delight,  since  it  was  the  delight  of  their  life's  love,  consequently 
of  their  life,  they  lay  as  if  dead,  deprived  of  all  sense  and- all 
motion ;  and  it  was  impossible  to  breathe  into  them  any  other 
life  than  their  own,  because  all  things  of  their  mind  and  body 
had  been  turned  backward  and  could  not  be  reversed.  They 
were  therefore  resuscitated  by  admitting  again  the  delight  of 
their  life's  love.  After  this  they  said  that  in  that  state  they  in- 
teriorly had  felt  something  awful  and  horrible  which  they  did 
not  care  to  divulge.  For  this  reason  it  is  said  in  heaven  that 
it  is  easier  to  change  an  owl  into  a  turtle-dove,  or  a  serpent 
into  a  lamb,  than  any  infernal  spirit  into  an  angel  of  heaven. 
[8.]  Thirdly :  The  donrines  of  the  churches  in  the  Chnstian 
world,  viewed  interiorly,  are  opposed  to  instantafieous  salvation 
out  of  mercy  apart  from  means;  but  it  is  upheld,  nevertheless, 
by  the  external  men  of  the  church.  The  doftrines  of  all  churches, 
viewed  interiorly,  teach  life.  What  church  is  there  the  doctrine 
of  which  does  not  teach  that  man  ought  to  examine  himself, 
to  see  and  acknowledge  his  sins,  confess  them,  repent,  and  fin- 
ally live  a  new  life?  Who  is  admitted  to  the  Holy  Commun- 
ion without  this  admonition  and  instru(5lion  ?  Inquire  and  you 
will  be  convinced.  What  church  is  there  the  do6lrine  of  which 
is  not  founded  on  the  commandments  of  the  decalogue?  and 
the  commandments  of  the  decalogue  are  the  commandments  of 
life.  What  man  of  the  church  is  there  in  whom  there  is  any- 
thing of  the  church  who  does  not  acknowledge  as  soon  as  he 
hears  it  that  he  who  lives  well  is  saved  and  he  who  lives  wick- 
edly is  condemned?  Therefore  in  the  Athanasian  Creed  (which 
is  also  the  do6lrine  accepted  in  the  whole  Christian  world)  it 
is  stated 

"  That  the  Lord  will  come  to  judire  the  living  and  the  dead  ;  and 
then  those  that  have  done  good  will  enter  into  life  eternal,  and  those 
that  have  done  evil  into  eternal  fire." 

[9.]     This   shows   clearly   that    the   doctrines   of  all   churches, 
viewed  interiorly,  teach  life  ;  and  because   they  teach  life  they 


302  ANGELIC    WISDOM 

teach  that  salvation  is  in  accordance  with  the  life ;  and  the  life  of 
a  man  is  not  breathed  into  him  in  a  moment,  but  is  gradually 
formed,  and  is  reformed  by  his  shunning  evils  as  sins  ;  conse- 
quently, by  his  learning  what  sin  is,  recognizing  and  acknowledg- 
ing it,  and  not  willing  it,  and  thus  refraining  from  it,  also  by  gain- 
ing a  knowledge  of  those  means  that  have  reference  to  a  know- 
ledge of  God.  By  all  these  is  man's  life  formed  and  reformed  ; 
and  these  cannot  be  poured  into  him  in  a  moment,  for  hered- 
itary evil,  which  in  itself  is  infernal,  must  be  removed,  and  in  its 
place  good,  which  in  itself  is  heavenly,  must  be  implanted. 
From  his  hereditary  evil  man  may  be  likened  in  understanding 
to  an  owl  and  in  will  to  a  serpent ;  but  when  he  has  been  re- 
formed he  may  be  likened  in  understanding  to  a  dove  and  in 
will  to  a  sheep.  Therefore  instantaneous  reformation  and  salva- 
tion thereby  would  be  comparatively  like  the  instantaneous 
conversion  of  an  owl  into  a  dove,  and  of  a  serpent  into  a  sheep. 
Who  that  has  any  knowledge  of  human  life  does  not  see  that 
this  is  impossible,  except  by  the  removal  of  the  owl  and  ser- 
pent nature  and  the  implantation  in  its  place  of  the  dove  and 
sheep  nature?  [10.1  It  is  also  acknowledged  that  every  one  who 
is  intelligent  can  become  more  intelligent,  and  every  one  who 
is  a  wise  man  can  become  wiser,  and  that  intelligence  and  wis- 
dom may  grow  in  man,  and  with  some  do  grow,  from  infancy 
until  the  end  of  life,  and  that  man  is  thus  perfe6led  continually. 
Is  this  not  still  more  true  of  spiritual  intelligence  and  wisdom  ? 
These  ascend  above  natural  intelligence  and  wisdom  by  two  de- 
grees, and  as  they  ascend  they  become  angelic  intelligence  and 
wisdom,  which  are  ineffable.  That  these  increase  to  eternity 
with  the  angels  has  been  stated  above.  Cannot  any  one  who 
is  willing  understand  that  it  is  impossible  for  that  which  is  per- 
fe(5ling  to  eternity  to  be  made  perfect  in  an  instant? 

339*  From  all  this  it  is  clear  that  no  one  who  thinks  of 
salvation  from  life  thinks  of  any  instantaneous  salvation  out 
of  mercy  apart  from  means  ;  but  he  thinks  about  the  means  of 
salvation  into  which  and  through  which  the  Lord  operates  in 
accordance  with  the  laws  of  his  Di\'ine  providence,  and  by 
which,  therefore,  man  is  led  by  the  Lord  out  of  pure  mercy. 
But  those  who  do  not  think  of  salvation  from  life  ascribe  in- 
stantaneousness  to  salvation  and  absence  of  means  to  mercy,  as 
those  do  who  separate  faith  from  charity  (for  charity  is  life)  ; 
they  also  ascribe  instantaneousness  to  faith  at  the  closing  hour 
of  death,  if  not  before.     Those  also  do  this  who  believe  remis- 


CONXERNING   THE    DIVINE  PROVIDENCE. — N.   34O.  305 

sion  of  sins  without  repentance  to  be  an  absolution  from  sins 
and  thus  salvation,  and  who  go  to  the  Holy  Supper;  also  those 
that  have  faith  in  the  indulgences  of  the  monks  and  in  their 
prayers  for  the  dead  and  in  the  dispensations  the)-  grant  because 
of  the  power  they  claim  over  the  souls  of  men. 

340.  (iv.)  Instantaneous  salvation  out  of  mercy  apaii  from 
means  is  the  ''fiery  flying  scrpcnV  i?i  the  church. — By  the 
"fiery  flying  serpent"  evil  glowing  from  infernal  fire  is  meant, 
the  same  as  by  the  "fiery  flying  serpent"  spoken  of  in  Isaiah: 

"Rejoice  not  thou,  Philistia,  all  of  thee,  because  the  rod  that  smote  thee 
is  broken  ;  for  out  of  the  serpent's  root  shall  go  forth  a  basilisk  ; 
whose  fruit  shall  be  a  fiery  flying  serpent "  (xiv.  29). 

Such  evil  is  flying  abroad  in  the  church  when  there  is  belief  in 
instantaneous  salvation  out  of  mercy  apart  from  means ;  for 
thereby  :  (i.)  Religion  is  abolished.  (2.)  A  security  is  induced. 
(3.)  Damnation  is  attributed  to  the  Lord.  [2.]  As  to  the 
first :  Religion  is  abolished  thereby.  There  are  two  things  that 
are  at  once  the  essentials  and  the  universals  of  religion,  namely, 
acknowledgment  of  God  and  repentance.  These  two  are  void 
of  meaning  to  those  who  believe  that  men  are  saved  out  of  mere 
mercy,  howsoever  they  live ;  for  what  need  is  there  more  than 
to  say,  "Have  mercy  on  me,  O  God?"  About  all  other  things 
belonging  to  religion  they  are  in  thick  darkness,  and  they  even 
love  the  darkness.  Of  the  first  essential  of  the  chinxh,  which 
is  acknowledgment  of  God,  they  merely  think,  "What  is  God? 
Who  has  seen  Him?"  If  it  is  said  that  God  exists  and  that  He 
is  one,  they  admit  that  He  is  one  ;  if  it  is  said  that  there  are 
three,  they  admit  that  there  are,  but  claim  that  the  three  must 
be  called  one.  This  is  their  acknowledgment  of  God.  [3.1 
To  the  other  essential  of  the  church,  which  is  repentance,  they 
give  no  thought,  consequently  they  give  no  thought  to  any  sin, 
and  at  last  they  do  not  know  that  there  is  any  such  thing  as 
sin.  And  then  they  hear,  and  drink  in  with  pleasure,  that 
"  The  law  does  not  condemn,  because  the  Christian  is  not  under 
'  its  yoke ;  you  have  merely  to  say,  *  God  have  mercy  upon  me 
for  the  sake  of  the  Son,'  and  you  will  be  saved."  This  with 
them  is  repentance  of  life.  But  take  away  repentance,  or  what 
is  the  same  thing,  separate  life  from  religion,  and  what  is  left 
but  the  mere  words,  "Have  mercv  upon  me?"  For  this  rea- 
son they  could  not  do  otherwise  than  claim  that  salvation  is  in- 
stantaneous through  the  mere  utterance  of  these  words,  even 
near  the  hour  of  death  if  not  before.     What,  then,  is  the  Word 


304  ANGELIC    WISDOM 

to  them  but  an  obscure  and  enigmatical  voice  uttered  from  a 
tripod  in  a  cave,  or  an  unintelligible  response  from  the  oracle 
of  an  idol?  In  a  word,  when  you  take  away  repentance,  that 
is,  separate  life  from  religion,  what  is  man  but  evil  glowing  with 
infernal  fire,  or  a  "  fier}-  flying  serpent  "  in  the  church  ?  For  with- 
out repentance  man  is  in  evil,  and  evil  is  hell.  [4.]  Secondly  : 
A  belief  171  instantaneous  salvation  out  0/  pure  mercy  alone  iii- 
duces  a  security  of  life.  Security  of  life  arises  either  from  the 
impious  man's  belief  that  there  is  no  life  after  death,  or  from 
the  belief  of  him  who  separates  life  from  salvation.  The  latter, 
although  believing  in  eternal  life,  still  thinks,  "  Whether  I  live 
well  or  ill  I  can  be  saved,  since  salvation  is  pure  mercy,  and 
God's  mercy  is  universal  because  He  desires  not  the  death  of  any 
one."  And  if  perchance  the  thought  occurs  that  mercy  ought  to 
be  implored  in  the  words  of  the  accepted  faith,  he  may  think  that 
this,  if  not  done  previously,  can  be  done  just  before  death.  Any 
man  in  such  a  state  of  security  makes  nothing  of  adulteries, 
frauds,  injustice,  violence,  defamation,  and  revenge,  but  lets  his 
flesh  and  his  spirit  run  riot  in  them  all ;  nor  does  he  know  what 
spiritual  evil  and  its  lust  are.  If  he  listens  to  anything  about 
this  from  the  Word  it  is  comparatively  like  something  striking 
against  ebony  and  rebounding,  or  like  what  falls  into  a  ditch 
and  is  swallowed  up.  [5.]  Thirdly  :  By  that  belief  damnation 
is  attributed  to  the  Lord.  Who  can  help  concluding  that  not 
man  but  the  Lord  is  to  blame  if  man  is  not  saved,  when  the 
Lord  is  able  to  save  every  one  out  of  pure  mercy?  It  may  be 
said  that  faith  is  the  means  of  salvation  ;  but  what  man  is  there 
to  whom  that  faith  cannot  be  given  ?  For  it  is  nothing  but  a 
thought  that  may  be  imparted,  even  with  confidence,  in  any 
state  of  the  spirit  withdrawn  from  worldly  things.  It  may  also 
be  claimed  that  man  cannot  of  himself  acquire  that  faith  ;  if, 
therefore,  it  is  not  given  and  the  man  is  damned,  must  not  he 
that  is  damned  think  that  the  Lord,  who  had  the  power  to  save 
and  would  not,  is  to  blame  ?  And  would  not  this  be  to  call 
Him  unmerciful?  Moreover,  in  the  glow  of  his  faith  he  would 
say,  "  How  can  He  see  so  many  damned  in  hell  when  He  is 
able  out  of  pure  mercy  to  save  them  all  in  a  moment  ?"  Other 
like  things  he  may  say  that  must  be  called  abominable  accu.~a- 
tions  against  the  Divine.  From  all  this  it  can  now  be  seen  that 
a  belief  in  instantaneous  salvation  out  of  pure  mercy  is  the 
"  fiery  flying  serpent "  in  the  church. 


CONCERNING   THE    DIVINE    PROVIDENCE. — N.  34O.  305 


Excuse  the  addition  of  what  follows  to  hU  out  the  rest  of  the 
sheet. 

Certain  spirits  by  permission  ascended  from  hell,  and  said  to  me, 
"You  have  written  many  things  from  the  Lord;  write  something 
from  us,  too." 

I  replied,  "  What  shall  I  write.'" 

They  said,  "  Write  that  every  spirit,  whether  good  or  evil,  is  in 
his  own  delight;  a  good  spirit  in  the  delight  of  his  good,  and  an 
evil  spirit  in  the  delight  of  his  evil." 

I  asked,  "What  is  your  delight.'" 

They  said, "  It  is  a  delight  in  committingadultery,  stealing,  cheat- 
ing, and  lying." 

Again  I  asked,  "  What  sort  of  delights  are  these?" 

They  said,  "  To  the  senses  of  others  they  are  like  the  fetid  smell 
from  excrement,  the  putrid  smell  from  dead  bodies,  and  the  odor 
from  stagnant  urine." 

I  said,  "Are  these  things  delightful  to  you  ?" 

They  answered,  "  Most  delightful." 

I  said,  "Then  you  are  like  the  unclean  beasts  that  live  in  such 
things." 

They  replied,  "  If  we  are  we  are;  but  such  things  are  delicious 
to  our  nostrils." 

I  asked,  "  What  more  shall  I  write  from  you  ?" 

They  said,  "  Write  this:  that  every  one  is  permitted  to  be  in  his 
own  delight,  even  that  which  is  most  unclean,  as  they  call  it,  pro- 
vided he  does  not  infest  good  spirits  and  angels;  but  as  we  could 
not  do  otherwise  than  infest  them  we  were  driven  away  and  cast 
into  hell,  where  we  suffer  dreadful  things." 

I  said,  "  Why  did  you  infest  the  good  ?" 

They  replied  that  thev  could  not  do  otherwise,  that  a  sort  of 
fury  came  upon  them  when  they  saw  any  angel  and  felt  the  Divine 
sphere  around  him. 

Then  I  said,  "  You  are  even  like  wild  beasts." 

When  they  heard  this  a  fury  came  upon  them  that  seemed  like 
the  fire  of  hatred  ;  and  to  prevent  their  doing  harm  they  were  with- 
drawn into  hell. 

Of  dehghts  perceived  as  odors  and  as  foul  smells  in  the  spiritual 
world  see  above  (n.  303-305). 


3o6  ANGELIC    WISDOM 


INDEX    OF    PRINCIPAL   WORDS   AND 

SUBJECTS, 

Based  ox  the  Index  of  M.  Le  Boys  des  Guays. 


Uie  small  figures  in  brackets  indicate  the  divisions  adopted  by  Mr.  Potts. 


Aaron,  although  he  made  the  golden  calf  and  commanded  the  worship  of  it,  could 

represent  the  Lord  and  His  salvation  (n.  132). 
Abel  means  love  and  charity  (n.  242).     {^See  Cain.) 
Abode- — The  Lord  can  have  an  abode  in  man  or  angel  and  dwell  with  them  only 

in  His  own,  and  not  in  what  is  their  own  ^^proprium),  for  that  is  evil 

Abominate  {to). — So  far  as  one  shuns  evils  as  diabolical  and  as  obstacles  to  the 
Lord's  entrance  he  is  more  and  more  nearly  conjoined  with  the  Lord, 
and  he  the  most  nearly  who  abominates  them  as  so  many  dusky  and 
fiery  devils  (n.  33b]). 

Abstract — The  finite  can  comprehend  (the  infinite)  because  there  are  abstra(5l 
ideas  by  means  of  which  the  existence  of  things  can  be  seen,  if  not  the 
nature  of  them  (n.  46). 

Abuse. — It  is  by  the  abuse  of  these  powers  (liberty  and  rationality)  that  man  can 
seem  in  externals  to  be  different  from  what  he  is  in  internals  (n.  15). 
Man  has  the  ability  to  misuse  these  faculties,  and  from  freedom  in  accord- 
ance with  reason  to  confirm  whatever  he  pleases  (n.  286). 

Accidental  and  casual  are  idle  words  (n.  7o[i]). 

Acknowledge. — Nothing  can  be  acknowledged  except   by  consent  of  the   will 
(n.  231W). 
Every  one  acknowledges  God  and  is  conjoined  with  Him  so  far  as  his  life 

is  good  (n.  325b],  326_[6])._ 
All  who  lead  an  evil  life  interiorly  acknowledge  nature  and  human  prud- 
ence alone  (n.  205). 
Those  who  acknowledge  God  and    His  Divine  providence  are  like   the 

angels  of  heaven But  those  who  acknowledge  nature  and  their 

own  prudence  are  like  spirits  of  hell  (n.  208). 
He  who  does  not  acknowledge  God  cannot  be  saved  (n.  9i[3]). 

Acknowledgment  of  God. — There  can  be  an  acknowledgment  of  the  Lord  from 
wisdom,  and  there  can  be  an  acknowledgment  of  the  Lord  from  love. 
Acknowledgment  of  the  Lord  from  wisdom  is  effecfted  by  dodlrine; 
while  acknowledgment  of  the  Lord  from  love  is  effedled  by  a  life  in 
accordance  with  dodlrine.  This  produces  conjuncftion,  the  other  pres- 
ence (n.  91W). 
The  acknowledgment  of  God  causes  a  conjundlion  of  God  with  man  and 
of  man  with  God,  and  the  denial  of  God  causes  severance  (n.  326[i]). 

Acting  from  an  enjoyment  of  love  is  acting  from  freedom,  and  since  reason  favors 
the  love  this  is  also  acfting  in  accordance  with  reason  (n.  85). 

Actors. — Of  some  who  do  not  believe  in  the  Divine  at  all,  but  play  with  Divine 
things  outwardly  like  a6lors  (n.  222[2]). 


CONCERNING   THE    DIVINE    PROVIDENCE. — INDEX.  307 

Adam. — By  Adam  and  his  wife  the  tirst  men  that  were  created  on  this  earth  are 

not  meant,  but  the  men  of  the  Most  Ancient  Church,  and  their  new 

creation  or  their  regeneration  is  thus  described  (n.  242,  3i3[i],  32S[2]), 
The  state  of  innocence  in  which  Adam  and  Eve  his  wife  were  (n.  275). 
Hereditary  evil is  said  to  be  from  Adam  and   his  wife,  but  this  is  an 

error,  for  every  one  is  born  into  it  from  his  parents  (n.  277[i],  328[7]). 
Adam's  condemnation  signifies  the  condemnation  of  the  intellectual  self 

(/>-,./»•/«»/)  (n.  3i3[3]).     [See  also  n.  236,  25/,  328). 
Admistion  into  Heaven. — No  one  enters  heaven  out  of  mercy  apart  from  means, 

consequently  mere  admittance  does  not  amount  to  anything  (n.  338[6]). 
After  death  no  one  is  forbidden  to  ascend  into  heaven ;  the  way  is  shown 

him,  o[iportunity  is  given  him,  and  he  is  admitted  (n.  338[6]). 
Adult  (See  Mature  Man). 
Adulteration  of  good. —  He  that  upholds  evil  loves  does  violence  to  Divine  goods, 

and  this  violence  is  called  atlulteralion  of  good  (n.  23i[3]). 
Adultery,  its  horrible  nature.     The  love  of  adultery  communicates  with  the  low- 
est hell  (n.  i4-;[?]). 
Affection. — Every  affection,  which  in  its  essence  is  a  subordinate  love   derived 

from  the  life's  love,  as  a  stream  from  its  fountain has  its  delights 

(n.  I95[i]). 
They  are  derivations  from  the  life's  love  of  every  one  (n.  28[3]). 
No  one  can  perceive  or  think  anything  ap-.rt  from  affection,  and  every  one 

perceives  and  thinks  according  to  affecflion  (n.  28[4l,  106). 
The  affecTiions  of  a  man's  life's  love  are  known  to  the  Lord  alone  (n.  197). 
By  means  of  His  Divine  providence  the   Lord  leads  the  affections  of  a 

man's  life's  love  (n.  200). 
By  means  of  His  Divine  providence  the  Lord  combines  the  affeeflions  of 

the  whole  human  race  into  one  form,  which  is  the  human  form  (n.  201). 
Every  affedlion  for  good  and  at  the  same  time  for  truth  is  in  its  form  a 

man  (n.  66). 
External  affecflions  of  thought  manifest  themselves  in  bodily  sensation,  and 

rarely  in  the  thought  of  the  mind.     The  internal  affecflions  of  thought, 

from  which  the  external  affections  have  their  existence,  never  in  any 

way  manifest  themselves  before  man  (n.  ig()[2]). 
Interior  affections  (join  to  themselves)  mates  called  perceptions,  and  the 

exterior  affections  mates  called  thoughts  (n.  194). 
Every  affection  has  its  mate,  which  is  like  a  spouse — affection  from  natural 

love  has  knowledge,  affection  from  spiritual  love  understanding,  and 

affection  from  celestial  love  wisdom  (n.  74[2]). 
In  beasts  there  is  a  marriage  of  affection  and  knowledge,  the  affection  in 

them   pertaining   to   natural   good,   and   kno\\ledge   to  natural    truth 
_(n.  74[.]).^ 
With  man  it  is  otherwise.      He  has  not  only  affection  from  natural  love, 

but  also  affection  from  spiritual  love,  and  affection  from  celestial  love 

.(n-75['])-. 
It  is  an  affection  from  the  love  of  good  that  makes  heaven  in  man  (n.  63). 
The  derivatives  of  this  love  (of  evil),  which  are  its  affections,  are  as  many 
as  are  the  evils  into  which  it  has  determined  itself  (n.  33). 
Affections  and   Thought. — All  affection  is  in  heat,  and  thought  is  in  light  (n 

I99[>])-. 
Every  particular  affection  has  its  delight,  and  every  ]")articular  perception 

and  thought  therefrom  has  its  enjoyment  (n.  I95ri;). 
No  affection  is  possible  apart  from  its  thought,  nor  any  thought  apart  from 

its  affection  (n.  194,  196). 
The  affections  of  heaven  and  the  lusts  of  hell  are  diametrically  o])posed  to 

each  other  (n.  303). 
Affection  corresponds  to  sound,  and  thought  to  speech  (n.  296[6]). 
As  the  sound  of  the  voice  with  the  spoken  words  spreads  itself  all  about 


308  ANGELIC    WISDOM 

in  the  air  of  the  natu -al  worl  1,  so  affection  and  thought  spreads  itself 
into  societies  in  the  spiritual  world  (n.  296[6j). 
Affections  associated  with  pjr>:eptioas  constitute  man's  internal,  and  the 
enjoyments  of  affictijni  ais^ciateJ  with  thoughts  constitute  his  external 
(n.  io6). 
By  means  of  His  Divine  providence  the  Lord  leads  the  affections  of  a  man's 
life's  love,  and  at  the  same  time  leads  his  thoughts,  from  which  human 
prudence  is  derived  (n.  200). 
Affections  and  thoughts  exist  in  substantive  subjects  (n.  279[6]). 
Affections,  which  belong  to  the  will,  are  nothing  but  changes  and  variations 
of  state  of  the  purely  organic  substances  of  the  mind,  and  thoughts, 
which  belong  to  the  understanding,  are  nothing  but  changes  and  vari- 
ations in  the  form  of  these  substances  (n.  279[i]). 
The  organic  forms  of  the  mind  are  the  subjedls  of  man's  affedions  and 

thoughts  (n.  3i9[2]). 
Affecflion  and  the  thought  from  it  are  not  in  space  and  time  (n.  5o[2]). 
Africans  {the)  believe  more  than  others  that  their  dead  are  human  beings  in 

the  other  life  (n.  274[8]). 
Age. — All  that  have  lived  well,  when  they  enter  heaven  come  into  an  age  like 
that  of  early  manhood  in  the  world,  and  continue  in  it  to  eternity,  even 
those  that  had    been  old   and   decrepit  in   the  world.      Women  also, 
although  they  had  been  old  and  wrinkled,  return  into  the  flower  of  their 
age  and  beauty  (n.  324[4]j. 
Ages. — The  four  churches — the  Most  Ancient,  the  Ancient,  the  Hebraic,  and  that 
of  Israel  and  Judah — are  meant  by  the  golden,  the  silver,  the  brazen, 
and  the  iron  ages  mentioned  by  ancient  writers  (n.  328[3]). 
Agreement  is  equivalent  to  doing  the  thing  (n.  iii[2]). 

Allowable. — Whatever  is  made  allowable  in  the  thought  comes  from  the  will,  for 
there  is  then  consent  (n.  81). 
When  a  man  believes  any  evil  to  be  allowable  he  continually  does  it  in  his 

spirit  (n.  81,  278«[i]). 
Man  must  examine  himself,  not  his  deeds  alone  but  his  thoughts,  especially 

what  evils  he  regards  in  his  spirit  as  allowable  (n.  278c[i]). 
Such  evils  as  a  man  believes  to  be  allowable,  even  though  he  does  not  do 
then    are  appropriated  to  him  (n.  81). 
Alphabet. — In  the  spiritual  world  each  letter  in  its  alphabet  signifies  a  single  thing, 
and  the  several  letters  joined  into  a  single  word  or  making  a  person's 
name  involve  the  entire  state  of  the  thing  (n.  230[i]). 
Ambassador  disputing  with  two  priests  about  human  prudence,  whether  it  is 

from  God  or  from  man  (n.  I97[2]). 
^/77er/ca.— Gentilism  exists  in  Asia,  in  the  Indies,  in  Africa  and  America  (n. 

.   330[7])- 
Ammonites  {the). — Each  nation  with  which  the  children  of  Israel  waged  war 

signified  some  particular  kind  of  evil  (n.  25i[3]). 
Amor  lies  {the)  (as  above,  n.  251  [3]). 
Anabaptists  named  amongst  heresies  (n.  259,  238). 
Analytically. — Whence  man's  power  to  think  analytically  (n.  317). 
Anatomical  details  (n.  164,  165,  174,  180,  181,  199,  279,  296,  319,  336). 
Ancient  Church  {the),  is  depicfted  (in  the  Word)  by  Noah  and  his  three  sons  and 

by  their  posterity  (n.  328[2]). 
Angels. — Love  and  wisdom  constitute  the  life  of  angels  (n.  28[i]). 
Angels  confess  that  they  live  from  the  Lord  (n.  28[i],  158). 
Angels  and  spirits  are  affecflions  that  belong  to  love,  and  thoughts  from 

affecflion  (n.  50[i],  300,  301). 
All  angels  turn  their  faces  to  the  Lord  (n.  29[2]). 
Angels  do  not  from  themselves  turn  their  faces  to  the  Lord,  but  the  Lord 

turns  them  to  Himself  (n.  29[2]). 
To  their  sight  the  Lord  is  above  them  in  the  sun  there  (n.  31). 


CONXERXIXG    THE    DIVINE    PROVIDEXCE. — INDEX.         309 

The  angels  of  the  third  heaven  perceive  the  influx  of  Divine  love  and  Di- 
vine wisdom  from  the  Lord  (n.  158). 
Sometimes  the  Lord  so  liils  an  angel  with  His  Divine  tliat  tlie  angel  does 

not  know  that  he  is  nut  the  Lord  (n.  96[''J). 
No  one  becomes  an  angcI,  that  is,  comes  into  heaven,  unless  he  carries 

with  him  from  the  world  what  is  angelic  (n.  60). 
Answers  by  influx,  what  results  from  it  (n.  32i[3]). 
Antipathy. — Aversion  and  separation  between  heaven  and  hell  (n.  303). 
Antipodes. — Heaven  and  hell  are  diametrically  opposite,  as  antipodes  (n.  300). 
Aorta  (n.  296[i4]). 
Appear  (to). — Whatever  one  does  from  freedom,  whether  it  be  of  reason  or  not, 

provided  it  is  in  accordance  with  his  reason,  appears  to  him  to  be  his 

(n.  76[2j,  73[6])- 
Sometimes,  when  in  deep  meditation,  a  man  appears  in  his  society  in  the 

spiritual  world  (n.  2g6[6]). 
The  Lord  appears  to  angels  at  a  distance  like  a  sun;  the  reason  (n.  162). 
Appearances. — Every  appearance  confirmed  as  a  truth  is  converted  into  a  fallacy 

(n.  220[6],  310). 
When  a  man  confirms  appearances  it  is  the  same  as  asserting  that  the  clothes 

are  the  man  (n.  220[6]). 
They  who  confirm  themselves  in  appearances  become  natural  (n.  i87[2]). 
Every  man  is  permitted  to  speak  from  appearance,  nor  can  he  do  otherwise 

(n.  162b]). 
Angels  of  the  higher  heavens,  while  they  speak  from  appearance  think  from 

the  truth  (n.  162b]). 
To  the  angels  there  is  an  appearance  of  space  and  time  in  accord  with  their 

states  of  affections  and  thoughts  therefrom  (n.  50[i]). 
In  the  spiritual  world  the  spaces  are  merely  appearances  (n.  29[i]). 
Why  man  is  kept  fully  in  the  appearance  that  he  thinks,  wills,  speaks,  and 

acts  from  himself  (n.  324[9]). 
Appearances  and  fallacies  (n.  213). 
Appropriate  [to). — The  Divine  providence  appropriates  neither  evil  nor  good  to 

any  one;  but  man's  own  prudence  appropriates  both  (n.  308). 
Whatever  a  man  thinks,  says  and  does  from  his  will,  whether  good  or  evil, 

is  appropriated  to  him  and  remains  (n.  226). 
Whatever  a  man  does  from  freedom  in  accordance  with  his  thought  is  ap- 
propriated to  him  as  his,  and  remains  (n.  78). 
Nothing  that  a  man  merely  thinks,  nor  even  that  which  he  thinks  to  will, 

is  appropriated  to  him,  uidess  at  the  same  time  he  so  far  wills  it  as  to 

do  it  if  opportunity  offers  (n.  So). 
Such  evils  as  a  man  believes  to  be  allowable,  even  though  he  does  not  do 

them,  are  appropriated  to  him  (n.  81). 
Nothing  that  a  man  has  appropriated  to  himself  can  be  eradicated;  for  it 

has  come  to  be  of  his  love  and  at  the  same  time  of  his  reason,  and  con- 

se(]uently  of  his  life  (n.  79[i]). 
If  man  believed,  as  is  tlie  truth,  that  all  good  and  truth  are  from  the  Lord 

and  all  evil  and  falsity  from  hell,  he  would  not  appropriate  good  to  him- 
self and  make  it  meritorious,  nor  appropriate  evil  to  himself  and  make 

himself  guilty  of  it  (n.  320(1]). 
Goods  are  appropriated  to  man  only  in  the  sense  that  they  are  always  the 

Lord's  in  man  (n.  79[3l). 
Appropriation  of  good  and  evil  (n.  78-81,  320,  321). 

All  things  that  a  man  thinks,  says  and  does  from  the  will  are  appropriated 

to  him  and  remain  fn.  227[3]). 
Arabia  was  one  of  the  countries  where  the  Ancient  Church  existed,  and  in  which 

the  Ancient  Word  was  known  (n.  328[2]). 
Arcana. — The  arcana  of  heaven  are  innumerable,  with  scarcely  one  of  which  man 

is  acquainted  (n.  254[i]). 


3IO  ANGELIC   WISDOM 

Man  possesses  the  ability  to  understand  the  secrets  of  wisdom  like  the  an- 
gels themselves  (n.  223). 
Devils  and  satans  understand  the  arcana  of  wisdom  as  well  as  angels,  but 

only  while  they  heard  them  from  others  (n.  99). 
Arcana  of  angelic  wisdom  cannot  be  comprehended  by  man  unless  his 

spiritual  mind  has  been  opened  (n.  164). 
Angelic  arcana  (n.  4,  124,  125,  163,  164,  254). 
The  arcanum  of  arcana  of  angelic  wisdom  (n.  I72[6]). 
Arguments. — Ordinary  arguments  against  the  Divine  providence  (n.  236-239); 

refuted  (n.  241-274). 
Arianism,  its  origin  (n.  262). 

It  reigns  in  the  hearts  of  more  people  than  is  imagined  (n.  262). 
Ari'ans,  their  final  condition  in  the  other  life  (n.  23i[6],  see  also  n.  257[4]). 
Ark  {the),  because  of  its  containing  the  decalogue,  was  the  holiest  thing  of  the 

(Israelitish)  church  (n.  326[i2]). 
Arrangement  (the),  of  affedions  in  heaven  and  of  lusts  in  hell  is  wonderful,  and 

is  known  to  the  Lord  alone  (n.  302). 
Arrogate. — To  declare  that  one  can  open  and  close  heaven,  remit  and  retain  sins, 
and  therefore  save  and  condemn  men,  is  to  arrogate  to  one's  self  Divine 
power  (n.  257[i]). 
Arteries  (n.  296[i4]). 
As  if  by  himself  (n.  i64[5]). 

As  if  from  himself  (n.  76,  88[2],  90,  92[2],  95,  96[2],  210,  321). 
As  if  in  himself  (n.  54). 
As  if  of  himself  (n.  102). 
Assyria  signifies  the  profanation  of  what  is  holy  (n.  25i[3]). 

Assyria  was  one  of  the  countries  where  the  Ancient  Church  existed,  and 
in  which  the  Ancient  Word  was  known  (n.  328). 
Athanasian  Creed  (n.  127,  202[2],  258[4],  262,  338[8]). 

Athanasius  himself  could  not  think  otherwise  than  that  three  persons  are  three 
Gods  when  each  person  by  Himself  is  God  (n.  262[i]). 
The  Faith  that  takes  its  name  from  Athanasius  (n.  127). 
Atheists. — Those  who  attribute  all  things  to  nature  and  nothing  to  the  Divine, 
and  who  have  made  this  to  be  their  belief  by  reasonings  from  things 
visible,  are  atheists  (n.  gS^]). 
Those  who  confirm  in  themselves  the  appearance  apart  from  the  truth 

become  worshipers  of  nature  and  thus  atheists  (n.  i54[2]). 
Atheists  who  have  become  devils  and  satans  can  understand  the  arcana 
of  wisdom  as  well   as  angels,  but  only  while  they  hear  them  from 
others  (n.  99). 
Atmosphere. — The   delight   of  the   aftedions  of   their  life's  love   encompasses 

every  one  as  his  atmosphere  (n.  I96). 
Avarice  is  the  root  of  evils  (n.  220[ii]). 

Babel,      \  mentioned  in  many  places  in  the  Word,  means  the  profanation    of 
Babylon,  j    good  in  such  as  attribute  to  themselves  what  is  Divine  (n.  23i[5]). 
Those  who  claim  for  themselves  Divine  power  and  wish  to  be  worshiped 
as  gods,  declare  that  they  can  open  and  close  heaven,  remit  and  retain 
sins,   and    therefore    save    and    condemn   men,    are  described  in  the 
Apocalypse  and  the  prophets  by  Babylon  (n.  257). 
Not  long  after  the  establishment    of  the  church    it    was   turned    into    a 
Babylon,  and  afterwards  into  a  Philistia ;  and  while  Babylon  acknow- 
ledges the  Word    it   nevertheless  despises  it,  claiming  that  they  are 
inspired  by  the  Holy  Spirit  in  their  supreme  judgment  just  as  much  as 
the  prophets  were  (n.  264[2]). 
Back. — To  see  the  Divine  providence  in  the  back  and  not  in  the  face  is  to  see 
it  after  it  occurs  and  not  before  (n.  i87[i]). 


CONCERNING    THE    DIVINE    PROVIDENCE. — INDEX.         3  II 

Baptism. — Baptizing  saves  none  except  those  that  are  also  spiritually  washed, 
that  is,  regenerated ;  for  baptism  is  for  a  sign  and  a  memorial  of  this 
(n.  330[5]).  {See  To  Regenerate.) 
Basement. — Those  who  are  in  their  own  prudence  are  like  those  who  live  in 
the  basement  of  a  house,  and  through  their  windows  see  only  what  is 
below  the  level  of  the  ground  (n.  3ii[3]j. 
Basilisk  (n.  2()6[^]). 

Bats  see  light  as  darkness  and  darkness  as  light  (n.  3i8[3]). 
Beasts. — Difference  between  their  faculties  and  those  of  men  (n.  74,  96). 

Natural  affection,  which  in  itself  is  desire,  with  its  mate  knowledge,  is 

alone  what  leads  and  moves  beasts  to  do  what  they  do  (n.  96[4]). 
How  man  is  differentiated  from  the  beasts  (n.  16). 
From  the  abuse  of  rationality  and  liberty  men  become  worse  than  beasts 

(1-  75bJ)- 
He  who  believes  that  everything  that  he  thinks  and  does  is  from  himself 

is  not  unlike  a  beast  (n.  32i[2]). 
Such  a  man  knows  no  difference  between  a  man  and  a  beast  except  that 
a  man  talks  and  a  beast  makes  sounds,  and  he  believes  that  both  die  in 
the  same  manner  (n.  32  [[2]). 
Difference  between  a  beast  and  a  man  who  has  become  a  beast  (n.  276). 
In  beasts  there  is  only  one  degree  of  life,  which  is  like  the  lowest  degree 
in  man  (n.  324[i]). 
Beatitudes. — The  happinesses  of  heaven  cannot  be  described  in  words,  though 

in  heaven  they  are  perceptible  to  the  feeling  (n.  39). 
Beautiful. — The  true  in  the  sight  of  the  eye  is  that  which  is   called  beautiful 

(n.  3l2[i]). 
Belief. — In  the  spiritual  world  it  is  not  asked  what  your  belief  or  what  your 

doctrine  has  been,  but  what  your  life  has  been  (n.  ioi[3]). 
Bird,  its  in.=tincts  (n.  317). 

Birds  of  night  see  light  as  darkness  and  darkness  as  light  (n.  3i8[3]). 
Blame. — If  man  knows  an  evil  and  does  not  shun  it  the  blame  is  imputed  to 
him,  and  he  becomes  guilty  of  that  evil  (n.  294[4]). 
If  ever}'thing  that  a  man  thinks  flows  into  him  from  others  the  blame 
would  seem  to  rest  on  those  from  whom  it  comes ;  and   yet  the  blame 
itself  rests  on  him  who  receives,  for  he  receives  it  as  his  (n.  294[2]). 
Man  himself  is  to  blame  if  he  is  not  saved  (n.  327). 
Blessings. — ^Vhen  honors  and  possessions  are  blessings  and  when  curses  (n. 

2I7[i-61). 
Blindness. — Why  those  who  are  in  a  state  of  blindness  of  the  understanding 
cannot  be  reformed  (n.  144). 
Blindness  from  a  misunderstanding  of  JHom.  iii.  28  (n.  II5). 
fi/oofl' signifies  Divine  truth  (n.  23i[9]). 

"BIools,"  in  the  Word,  signify  the  violence    called  the    falsification    of 
truth,  and  that  called  the  adulteration  of  good  (n.  231  [3]). 
Body  (the). — At  first  man  puts  on  the  grosser  things  of  nature;  these  constitute 
his  body  ;  but  by  death  he  puts  these  off  and  retains  the  purer  things 
of  nature  which  are  nearest  to  spiritual  things  (n.  220[2]). 
When  the  body  is  sick  the  mind  is  also  sick  (n.  I42[ij). 
In  the  whole    body    and    in    every    part   there    are   both    externals   and 
internals ;  the  externals  are  called  skins,  membranes  and  sheaths ;  the 
internals  are  forms  variously  composed  and  interwoven  of  ncr\e  fibers 
and  blood  vessels  (n.  i8o[2]). 
The  body  is  obedience  (n.  i24[2]). 
Bones  {the) — The  Divine  Man  (that  is,  heaven)  is  a  man  in  complete  form,  not 
only  in  respect  to  external  members  and  organs,  but  also  in  respect  to 
internal  members  and  organs,  which  are  many,  and  even  with  respect 
to  the  skins,  membranes,  cartilages  and  bones  (n.  254[3]). 
It  has  been  ]^rovided  by  the  Lord  that  those  who   could   not  be  reached 


312  ANGELIC   WISDOM 

by  the  Gospel,  but  only  by  a  religion,  should  also  be  able  to  have   a 
place  in  that  Divine  Man,  that  is,  heaven,  constituting  those  parts  that 
are  called  skins,  membranes,  cartilages  and  bones  (n.  254[3]). 
Born  {to  be). — Why  man  is  born  into  the  outmost  of  life  which  is   called  the 
corporeal-sensual,  aiid  consequently  into  the  thick  darkness  of  ignor- 
ance (n.  276[i]). 
Into  the  external  of  life  every  infant  is  bom  and  consequently  is  loveable ; 
but  as  the  child  grows  to  boyhood  or  to  youth  he  passes  from  that 
external  to  what  is  interior,  and  finally  to  the  ruling  love  of  his  father 
(n.  277a[4]). 
Man,  by  inheritance  from  his  parents,  is  bom  into  the  love  of  self  and 
love  of  the  world,  and  from  these  as  fountains,  into  evils  of  every  kind 
(n.  83[i]). 
If  man  were  born  into  the  love  into  which  he  was  created  he  would  not 

be  in  any  evil,  nor  would  he  even  know  what  evil  is  (n.  275). 
No   one  can  come  into  the  kingdom  of  God  unless  he  has  been  bom 

again  (n.  83). 
From  being  natural  to  become  spiritual  is  to  be  born  again  (n.  8^,  126). 
Boundary. — Man  can  pass  from  the   natural  to   the  spiritual  only  through   a 
boundary,  such  a  boundary  as  may  be  likened  to  a  door  that  must  be 
first  unfastened  and  opened  (n.  71), 
Brain  (the),  composed  of  innumerable  substances  and  fibres  (n.  279[6]). 

The  brain  refines  the  blood  and  vivifies  it  anew  (n.  336). 
Branches. — The  life's  love  is  the  tree,  the  branches  with  its  leaves  are  affections 
for  good  and  truth  with  their  perceptions,  and  the  fruits  are  the  enjoy- 
ments of  affections  with  their  thoughts  (n.  107). 
Bride. — Why  heaven  and  the  church  are  called  "the  Bride"  in  the  Word  (n.  8), 
Bridegroom. — Why  the  Lord  is  called  in  the  Word  "the  Bridegroom"  (n.  8). 
Business  is  a  good  when  that  is  the  final  love,  and  money  is  a  mediate   and 
subservient    love,  provided  the  business  man  shuns  and  turns   away 
from  frauds  and  evil  devices  as  sins  (n.  220[ii]). 
There   are  business   transactions  and  consequent  possessions  in  heaven, 
since  there  are  societies  and  communities  there  (n.  2i7[3]). 


Cain  signifies  wisdom  and  faith;  strictly,  wisdom  separated  from  love,  or  faith 

separated  from  charity.     "Cain  who  slew  Abel"  is  this  separated  faith 

which  rejects  love  and  charity  and  even  annihilates  them  (n.  242[i]). 

What  is  meant  by  the  cursing  and   the  marking  of  Cain  (n.   242[2];  see 

also  236).     {See  Abe/.) 

Calf  of  gold,  why  its  worship  was  permitted  in  the  wilderness  (n.  243). 

Calvin  (n.  5o[4]). 

Canaan. — By  "the  Land  of  Canaan"  is  meant  the  Lord's  church  (n.  132,  260). 

Cancer. — If  evils  were  prevented  they  would  remain  shut  in  and,  like  cancers, 
would  spread  and  consume  all  that  is  vital  in  man  (n.  25i[i]). 

Capacities. — The  origin  of  evil  is  from  the  abuse  of  the  capacities  peculiar  to 
man  that  are  called  rationality  and  liberty.  These  two  capacities  are 
in  the  evil  as  well  as  in  the  good  (n.  15).     {See  Faculty.) 

Captivity  {tfie)  of  the  people  of  Judah  in  Babylonia  represents  the  devastation  of 
the  church  (n.  246), 

Carotid  Arteries  (n.  296[i4]). 

Cart  (the  new),  upon  which  the  ark  was  returned  by  the  Philistines  signified 
new  but  natural  doctrines  (n.  325[i2]). 

Cartilages  (the)- — All  the  members  and  organs  of  the  Grand  Man  are  spiritual, 
not  material ;  and  it  has  been  provided  by  the  Lord  that  those  who 
could  not  be  reached  by  the  Gospel  but  only  by  a  religion  should  also 
be  able  to  have  a  place  in  the  Divine  Man,  that  is,  heaven,  constituting 


CONXERXING    THE    DIVINE    PROVIDENCE. — INDEX.  313 

those  parts  that  are  called  skins,   membranes,   cartilages   and  bones 
(n.  254b],  326). 
Catechism  t  is  at  the  present  day  but  like  a  liltle  sealed  book  or  writing  opened 
Decalogue  )     only  in  the  hands  of  children  and  youth  (n.  ^2<)[2]). 
Caiholicism  {Roman),  its  dominion  (n.  2i5[5]). 

Wliy  such  things  have  been  permitted  (n.  257[3]). 

To  prevent  the  profaning  tlie  Most   Holy  Supper  they  were   permitted 
under  the  Divine  providence  to  divide  it,  ami  to  give  the  bread  only  to 
the  peojjle ;  also,  to  make  it  corporal  antl  material  and  to  adopt  this  as 
the  primary  principle  of  religion  (n.  257[6j). 
Catholics  [Roman). — Many  suffer  themselves   to  be  compelled  in  respect  to 
religion ;  but  this  takes  place  with  those  in  whose  worship  there  is 
nothing  internal  but  all  is  external  (n.  I36[4]). 
Cause. — Whatever  is  done  from  any  cause  is  done  from  the  Divine  providence 
according  to  some  law  of  it  (n.  246). 
A  thing  cannot  exist  and  operate  without  a  cause  (n.  2i2[i]). 
The  causes  of  permissions  are  the  laws  of  Divine  provitlence  (n.  249[3]). 
If  you  withdraw  the  cause  from  the  effect  the  effect  would  perish  (n.  3[2]). 
The  cause  is  called  the  mediate  end  (n.  io8[2]). 

The  Lord  is  not  the  cause  of  a  man's  thinking  evil  and  falsity  (n.  292[i]). 
Centre. — Evils  transferred  from  the  centre  to  the  circumference  (n.  79[i]). 

That  which  is  at  the  centre  flows  out  even  to  the  circumferences  (n.  86). 
In  the  wicked,  evil  with  falsities  are,  as   it  were,  in  the  centre,   while 
goods  with  truths  are  in  the  circumferences ;  but  in  the  good,  goods  with 
truths  are  in  the  centre  and  evils  with  falsities  are  in  the  circumferences 
(n.  86). 
Thus  in  the  evil  the  goods  in  the  circumferences  are  defiled  by  the  evils 
at  the  centre ;  while  in  the  good,  the  evils  in  the  circumferences  are 
moderated  by  the  goods  at  the    centre   (n.   86). 
Whatever  is   at  the  centre  is  directly  under  view,  and  is  seen  and  per- 
ceived (n.  283). 
Chaldea  signifies  the  profanation  of  truth  in  those  who  attribute  to  themselves 
what  is  Divine  (n,  23i[5]). 
Also  the  profanation  of  what  is  holy  (n.  25i[3]). 

Chaldea  was  one  of  the  countries  in  whicii  the  Ancient  Church  existed 
and  where  the  Ancient  Word  was  known  (n.  328). 
Changes. — Goods  and  truths  are  changes  and  variations  of  state  in  the  forms  of 
the  mind  (n.  iQSLs]). 
Affections    are   changes   and   variations   of  state    of  the  purely    organic 
substances  of  the  mind,  and  thoughts  are  changes  and  variations  in  the 
form  of  these  substances.     Memory  is  the  state  of  those  changes  that 
remain  permanent  (n.  279[i,9]). 
All  changes  and  variations  of  state  in  organic  substances  are   such  that 

having  once  become  habitual  they  are  jiernianent  (n.  279[9]). 
Changes  and  variations  are  infinitely  more  perfecil;  in  the  organic  strucflures 

of  the  mind  than  in  those  of  the  body  (n.  279[9]). 
Of  the  nature  and  quality  of  these  changes  (n.  3i9[3l). 
Chariot  in  the  Word  signifies  doctrine  from  spiritual  truths  (n.  326[i2]). 
Children. — In  the  spiritual  world  all  chiUlren  are  led  by  the  Lord  into  angelic 
wisdom,    and   through   that   into    heavenly    love  by  means  of   things 
enjoyable  and  pleasing  (n.  I36[6]).     (See  Infancy.) 
Christ. — No  one  can  even    mention    the    Lord    or  His    names,   "Jesus "    and 

"Christ,"  except  from  Him  (n.  53[-])- 
Christians  do  not  comprehend  that  God,  the  Creator  of  the  universe,  came  into 
the    world  and   assumed    the    Human ;    and    in    their    thought   they 
separate  His  Divine  from  His  Human  (n.  255[4]). 
Those  who  deny  the  holiness  of  the  Word  are  not  regarded  as  Christians 
(n-  256[3]). 


314  ANGELIC   WISDOM 

Christian  Religion  (the),  why  it  is  accepted  only  in  the  smaller  division  of  the 

habitable  globe  called  Europe,  and  is  there  divided  (n.  256). 
Why    in  many  kingdoms  where  the  Christian  religion   is  accepted  there 

are    some    who    claim  for  themselves  Divine  power,  and  wish  to  be 

worshipped  as  gods,  and  invoke  the  dead  (n.  257). 
Why  among  those  who  profess  the  Christian  religion  there  are  some  who 

place  salvation    in  certain  phrases  which   they  must   think  and  talk 

about,  making  no  account  of  the  good  works  they  must  do  (n.  258). 
Why  hitherto  men    have  not  known  that  to   shun    evils  as  sins   is   the 

Christian  religion  itself  (n.  265). 
Christian  World. — Why  the  whole   Christian  world   worships  one  God  under 

three  persons,  which  is  to  worship  three  Gods,  not  knowing  hitherto 

that  God  is  one  in  person  and  essence,  in  whom  is  a  trinity,  and  that 

the  Lord  is  that  God  (n.  262). 
Why  there  have  been  and  still  are  so  many    heresies    in   the    Christian 

world  (n.  259).     (See  Heresies.) 
Church. — There  are  most  general  principles  of  the  church  which  enter  into  all 

religions  and  constitute  that  communion;  these  are  the  acknowledg- 
ment of  God  and  good  of  life  (n.  325[2]). 
The  Lord's  church  is  not  in  the    Christian  world  only,  but  is  spread  and 

dispersed    throughout  the  world,  and    thus   exists  with   such  as  are 

ignorant  of  the  Lord  and  do  not  have  the  Word  (n.  325[i]). 
On  this  earth  there  have  been   churches    from    the   most  ancient  times. 

These  are  described  in  the  Word ;    first,  the  Most  Ancient  Church ; 

second,  the  Ancient  Church ;  third,  the  Hebraic  Church,  from  which 

sprang  the  Church  of  Israel  and  Judah  (n.  328). 
The  churches  previous  to  that  of  Israel  and  Judah  are  described  only  by 

the  names  of  nations  and  persons  and  by    a    few    things   respe<fting 

them  (n.  328[i]). 
The  Christian  Church  followed  the  Jewish  (n.  328). 
The    churches   before    the  coming  of  the  Lord  were    all    representative 

churches  (n.  255). 
The  Christian  Church  after  its  rise    degenerated    into  a  Babylon  which 

transferred  to  itself  the   Lord's    Divine  power;    but  lest  it  be  called 

Divine  power,  and  not  human  power,  they  made  the  Lord's  Human 

like  the  human  of  another  man  (n.  262[8]). 
From  the  earliest  times  when  a  former  church  has  been  devastated  a  new 

church  has  taken  its  place  (n.  328[io]). 
It  is  foretold  in  the  Apocalypse  that  the  Christian  Church  will  be  followed 

by  a  new  church  which  is  there  meant  by  "the  New  Jerusalem  coming 

down  out  of  heaven"  (n.  328[io]). 
Chyle. — Man  borne  through  infinite  turnings  much  as  the  chyle  is  carried  to  its 

destination  (n.  i64[d]). 
Circle. — A  circle  of  love  to  thoughts  and  from  thoughts  to  love  from  love,  is  in  all 

things  of  the  human  mind.     This  circle  may  be  called  the  circle  of 

life  (n.  29[3]). 
Civil. — The  civil  and  moral  man  can  also  become  spiritual,  for  the  ci\nl  and 

moral  is  a  receptacle  of  the  spiritual.     He  is  called  a  civil  man  who 

knows  the  laws  of   the  kingdom  wherein  he  is  a  citizen  and  lives 

according  to  them  (n.  322[i]).     (See  Moral.) 
Cleansing. — All  cleansing  from  evils  is  from  the  Lord  (n.  i5i[2]). 

So  long  as  man  from  himself  holds  the  outmosts  closed  there  can  be  no 

cleansing,  but  only  such  operation  by  the  Lord  in   man's  interior  as 

the  Lord  carries  on  in  hell  (n.  119). 
Among  the   Jews  washing  represented    cleansing  from    evils.     Washing 

the  head  and  hands  means  to  cleanse  the  internal  man,  and  washing 

the  feet  the  cleansing  of  the  natural  or  external  man  (n.  i5i[2]). 
How  a  man  is  cleansed  firom  evil  (n.  121).     [See  Purification.) 


CONCERNING    THE    DIVINE    PROVIDENCE. — INDEX.         315 

Coais   of  skins  (the),  in   which    Adam    and    Eve   were   clothed,  signify  the 

appearances  of  truth,  which  were  all  they  had  (n.  3i3[3]). 
Cognitions  (sff  Know/edges). 
Colors. — There  could  be  no  variety  in  color    unless   the  light    were  constant 

(n.  I90[2]). 
Various  colors  according  to  the  forms  into  which  light  flows  (n.  160). 
Colors  appear  the  same  in  the  light  of  winter  or  of  summer  (n.  298[i]). 
Combat. — A  combat   of  the  internal  man  with    the  external  arises  when   one 

refrains  from  sins  (n.  146). 
Combat  arises    when    a   man    thinks   that   evils    are   sins   and    therefore 

resolves  to  refrain  from  them  (n.  I45[2],  146). 
From  contrariety  a  combat  arises,  and  when  this   becomes  severe   it   is 

called  temptation  (n.  i45[2]). 
In  those  who  have  indulged  much  in  the  enjoyments   of  evil,  combats 

appear  as  temptations  (n.  147,  284). 
These  combats  are  against  the  things  that  are  in  the  man  himself,  and  that 

he  feels  to  be  his  own  (n.  147). 
The  hardest  struggle  of  all  is  with  the  love  of  rule  from  the  love   of  self 

(n.  146). 
Commandments  {see  Precepts). 
Commerce  (scc-  Business). 
Communication. — In  the  spiritual  world  there  is  a  communication  of  affedlions 

and  of  consequent  thoughts  (n.  224[3]). 
Comparisons  regarding:  Evil  that  is  not  seen  (n.  278[5]). 

Heavenly  love,  with  its  affedlions,  percejHions,  and  thoughts  (n.  107,  207). 

Infernal  love,  with  its  afi'ections,  lusts,  and  thoughts  (n.  107). 

Joy  in  the  highest  and  the  lowest  heaven  (n.  254[3]). 

Lusts  with  tlieir  enjoyments  (n.  112). 

One   who  denies  the  Divine  providence  compared    to  one    who    sees    a 

magnificent  temple  and  hears  an  enlightened  preacher,  but  afterwards 

declares  that  he  has  only  seen  a  house  of  stone  and  heard  nothing  but 

articulate  sound  (n.  i89[2]). 
Piety  witliout  repentance  (n.  121). 
Pleasures  of  afifeclions  for  good  (n.  40). 
Pleasures  of  lusts  for  evil  (n.  40). 

The  combat  when  good  and  evil  meet  during  man's  reformation  (n.  284). 
The  conjunction  of  the  will  with  the  understanding  (n.  165). 
The  life  of  the  evil;  its  origin  (n.  160). 
The  natural  rational  and  the  spiritual  rational  (n.  i54[2]). 
Those  who  attribute  to  themselves  the  good  that  belongs  to  charity  and 

the  truth  that  belongs  to  faith  (n.  309[2]). 
Wisdom  conjoined  with  love  (n.  35). 
Wisdom  in  its  progression  (n.  335[2]). 
Wisdom  not  conjoined  with  love  (n.  35). 
Comparisons  and  Illustrations — Acid   (n.  316,  298[6]).     Affec^tions    (n.   40). 

Actor   (n.   121(2],   2I7[6]).     Apes  (n.    I2i[2],  298).     Arrow  (n.  202b]). 

Ashes  (n.  278[5]).     Atmosphere  (n.  195). 
Basement  (n.  3ii[3]).     Basilisk  (n.  296).     Beast  (176,  32i[i]).     Besieged 

city  (n.  113).     Birds  of  night  (n.  Ii7[2]).     Blood  (n.  I95[2j.     Bow  (n. 

202[3]). 

Cards  (n.  212).  Carved  image  (n.  i76[2]).  Camp  (n.  233[2]).  Chyle 
(n.  i64[6]).  Clouds  (n.  i37[4]).  <^old  (n.  86).  Consorts  (n.  298). 
Cords  (n.  296[3]).     Current  (n.  186,  200,  296). 

Dead  body  (n.  282).  Dice  (n.  212).  Diseases  (n.  28i[2]^.  Disease  of 
the  heart  (n.  184).  Door  (n.  71).  Dove  (n.  292[2],  338b]).  Dragon 
(296).     Dross  (n.  I4[2],  2i5[i3]).     Dung  (n.  I4[2],  316). 

Eagles  (n.  20).  Eggs  (n.  292[2]).  Enemy  (n.  233[2]).  Excrement 
(n.  i64[7]). 


31 6  ANGELIC   WISDOM 

Faces    (n.    l68[5]).     Falling  star   (n.  35).     Fire   (n.   112,    I36[5],    278b]. 

Fishes  (n.  56[3]).     Fixed  star  (n.  35).     Floods  (n.  112).     Flower  bed 

(n.    40).      Flowers     (perishable)    (n.    205).      Food   in    the   stomach. 

(n.  296).     Fortifications  (n.  233[2]).     Fruit  (n.  2i5[i3]j. 
Gardens  (n.  40).     Garments  (borrowed)  (n.  205).     Gold  (n.  I4[2],  2i5[i3]). 

Grafting  (n.  296). 
Harlot  (n.  12I[2],  I99[i]).      Heaps  (scattered)  (n.  204b]).     Heat  (n.  86). 

Hen  (n.  292).     Hinge  (n.  235).     Human  body  (n.  4[5]). 
Lamb  (n.  296[2]).     Leaven  (n.  25,  284).     Light  (n.  i68[4],  297). 
Marksman  (n.  333[3]).     Meteor  (n.  35).     Mimics  (n.  I2i[2]).     Mirror  (n. 

52,  i3obJ.  29S). 
Near  sighted  person  (n.  i89[2]).     Noses  (n.  3io[5]). 
Owl  (n.  33S[9]) ;   Horned  owl  (n.  292[2]). 
Palace  (n.  203M).    Pearls  (n.  316).    Pigeon  (n.  296H).    Pirate  (n.  I99[i). 

Player  (n.  298MJ.     Poison  (n.  184,  281). 
Red  lead  (n.  153).     River  (n.  73[2]).     Robber  (n.  i99[i]). 
Sail  (n.  235).     Screech  owl  (n.  292H,  296).     Screws  (n.  2ii[2]).     Seeds 

(n-  3[=].  56[3],  98[6]).     Serpents  (n.  40,  324[7],  338[6]).     Sheep  (n.  296, 

338[9])-     Ship  (n.  198,  200).     Sores  (n.  113).     Spider  (n.  107,  286[i]). 

Sponge  (n.  17).     Statue  (n.  176,  321).     Sun  (n.  35, 160,  162).     Surface 

(n.  2i7[6]).     Swan  (n.  292[2]). 
Talent  (n.  2io[2]).       Tide  (favoring)  (n.  186).      Tree  (n.  3[2],  107,  160). 

Tools  (n.  96[3]).     Turtle  dove  (n.  2g6[2],  338[7]). 
Ulcers  (n.  113,  281).     Urine  (n.  i65[7]). 
Viper  (n.  292[2],  296).     Virgin  (n.  I30[2]). 
Wall    (cracked)   (n.    318).     Water  (n.   i95[2]).     Water  from  an  impure 

fountain    (n.    84[6]).     Water  (stagnant)    (n.   ii7[i]).     Wave    (n.    195, 

200).     Wheel    (n.    279[i]).      Windows    (n.    207).      Wine    (n.    284). 

Wound  (n.  278[5]). 
Youth  (n.  I30[2]). 
Compel. — The  external  cannot  compel  the  internal,  but  the  internal  can  compel 

the  external.     The  internal  is  so  averse  to  compulsion  by  the  external 

that  it  turns  itself  away  (n.  I36[i],  I29[i]). 
Being  compelled  is  not  from  freedom  in  accordance  with  reason,  and  not 

from  oneself,  but  is  from  what    is    not    freedom,    and    from   another 

(n.  i29[i]). 
The  Lord  in  no  wise  compels  any  one  (n.  43). 
It  is  impossible  to  compel  any  one  to  think  what    he  is  not   willing  to 

think  and  to  will  what  his  thought  forbids  him  to  will,  or  to  love 

what  he  does  not  love  (n.  I29[i]). 
One  can  no  more  be  compelled  to  believe  than  to  think  that  a  thing  is  so 

when  he  thinks  it  is  not  so ;  and  one  can  no  more  be  compelled  to 

love  than  to  will  what  he  does  not  will  (n.  i36[2]). 
There  is  an  internal  that  man  has  in  common  with  beasts,  and  this  can  be 

compelled  (n.  i36[2]). 
To  be  compelled  by  love  and  a  fear   of  losing  it  is  to  compel  oneself 

.  (n.  136b]). 
It  is  not  contrary  to  rationality   and  liberty  to  compel  oneself  (n.  I29[3], 

136M,  147.  148,  i45[3]). 
Man's  spirit  has  full  liberty  by  influx  from  the  spiritual  world,  which  does 

not  compel  (n.  i29[i]). 
A  compelled  internal  and  a  free  internal  are  possible  (n.  I36[q]). 
What  compelled  worship  is  and  what  worship  not  compelled  is  (n.  137). 
To   compel  men  to   Divine   worship  by   threats  and  punishments   is  per- 
nicious (n.  T36[4]). 
Compelled  worship  shuts  in  evils  (n.  136[4]). 
Concubine  in  the  W^ord  signifies  a  religion.     The  three  hundred  concubines  of 

Solomon  represent  various  religions  in  the  world  (n.  245). 


COXCERXIXG   THE    DIVINE    PROVIDENCE. — INDEX.         317 

Concupiscences  {see  Lusts). 

Confession    is  a  primary  thing  on  man's   part  of  the  Christian  religion   (n. 

278^[.]). 
Of  those  who  confess  themselves  guilty  of  all  sins  and  do  not  search  out 

any  sin  in  themselves  (n.  278^[i]). 
Confession  of  all  sin  is  unconsciousness  of  all,  and  at  length  blindness. 

It   is   like  a  universal   apart  from    any  particular,  which    is    nothing 

(n.  278^[.]). 
Confirm. — Eveiy  thing  that  a  man  has  adopted  by  persuasion  and  confirmation 

remains  in  him  as  his  own  (n.  317). 
There  is  nothing  that  cannot  be  confirmed,  and  falsity  is  confirmed  more 

readily  than  the  truth  (n.  3i8[j]). 
Every  falsity  and   every  evil  can  be   so  confiiined  as  to  make  the  falsity 

appear  like  truth,  and  every  evil  like  good  (n.  3i8[3]),  286[i]). 
Wlien  falsity  has  been  confirmed  truth  is  not  seen ;    but  from  confirmed 

truth  falsiiy  is  seen  (n.  3i8[6]). 
Ability  to   confirm    whatever  one  pleases  is  not  intelligence,  but   only 

ingenuity,  which  may  exist  in  the  worst  of  men  (n.  318). 
Every  thing  confirmed  by  both  the  will  and  the  understanding  remains  to 

eteraitv ;  but  not  what  has  been  confirmed  by  the  understanding  only 

("•  3i9L'l)- 
He  that  upholds  evil  loves  does   violence  to   Divine  goods,  and  he  that 

upholds  false  principles  does  violence  to  Divine  truths  (n.  23i[3]). 
The  confirmation  of  falsity  is  a  denial  of  truth,  and   the  confirmation  of 

evil  is  a  rejed^ion  of  good  (n.  23i[3]). 
There  is  a  confirmation    that   is  intellecflual  and   not   at   the  same   time 

voluntaiy;  but  all  voluntary  confirmation  is  also  intellecflual  (n.  3i8[9]). 
The  confirmation  of  evil    that  is  both   voluntary  and   intellectual  causes 

man  to  believe  that  his  own  prudence  is    everything   and  the   Divine 

providence  nothing;  but  this  is  not   true  of  intelledlual   confirmation 

alone  (n.  3i8[io]). 
There  are  some  who  are  very  skilful  in  confirming,  and  although  ignor- 
ant of  any  truth  are  able  to  confirm  both  truth  and  falsity  (n.  3i8[8]). 
Conflict.  1  — During  man's  reformation  good  and  evil  meet,  and  then  confliil 
Combat.  {     and  combat  arise;  this  if  severe  is  called  temi^talion  (n.  284). 
Conjoin  (to). — How  a  man  can  be  more  nearly  conjoined  with  the  Lord  (n.  33[i]). 
Everyone  acknowledges  God  and  is  conjoined  with  Him  according  to  the 

good  of  his  life  (n.  326[7]). 
The  conjunction  of  the  Lord  with  a  man  or  a  spirit  or  an  angi  1  is  such  that 

every  thing  that  has  relation  to  the  Divine  is  not  from  them,  but  from 

the  Lord  (n.  53[2]). 
Love  is  conjundlion  itself  (n.  34[i]). 
The  more  nearly  a  man  is  conjoined  with  the  Lord  the  wiser  he  becomes 

(n.  34[i]);    and  the  happier  (n.  41);    and   the   more  dislindly   does 

he  appear  to  himself  to  be  his  own,  and  the  more  clearly  does  he 

recognize  that  lie  is  the  Lord's  (n.  42). 
The  Lord  conjoins  man  with  Himself  by  means  of  appearances  (n.  2i9[5j); 

and  by  means  of  correspondences  (n.  2i9[6]). 
Through   His  Divine  providence  the  Lord  conjoins  Himself  with  natural 

things  by  means  of  spiritual  things,  and  with  temporal  things  by  means 

of  eternal  things  according  to  uses  (n.  220[4]). 
The  Lord  conjoins  Himself  with  uses  by  means  of  correspondences,  and 

thus  by  means  of  appearances  in  accordance  with  the  confirmations  of 

these  by  man  (n.  220[f)]). 
The  un<lerstanding  does  not  conjoin  itself  with  the  will,  or  the  thought  of 

the  understanding  with  the  affedlion  of  the  will,  but  the  will  with  its 

afteclion  conjoins  itself  with  the  understanding  and  its  thought  (n.  80). 

(^See  Conjunction.) 


3l8  ANGELIC   WISDOM 

Conjugial  Love  is  the  spiritual  heavenly  love  itself,  an  image  of  love   ot   the 
Lord  and  of  the  church,  and  derived  from  that  love  (n.  I44[2]). 

Love  truly  conjugial  communicates  with  the  inmost  heaven  (n.  i44[3]). 
Conjunction  with  the  Lord  is  according  to  the  reception  of  love  and  wisdom 
from  Him  (n.  i62[i]). 

Conjunction  with  the  Lord  and  regeneration  are  the  same  (n.  92[i]). 

The  conjunction  is  more  and  more  near  or  more  and  more  remote 
(n.  28[i],  32[3]). 

So  far  as  one  shuns  evils  as  diabolical  and  as  obstacles  to  the  Lord's  en- 
ti-ance  he  is  more  and  more  nearly  conjoined  with  the  Lord  (n.  33[3]). 

The  end  of  the  Lord's  Divine  providence  is  the  conjunction  of  the  human 
race  with  Himself  (n.  45). 

The  more  nearly  any  one  is  conjoined  with  the  Lord,  the  more  distincftly 
does  he  appear  to  himself  to  be  his  own,  and  the  more  clearly  does  he 
recognize  that  he  is  the  Lord's  (n.  158). 

Conjundlion  of  the  Lord  with  man  and  the  reciprocal  conjun<fl:ion  of  man 
with  the  Lord  are  effected  by  means  of  the  two  faculties,  rationality  and 
liberty  (n.  92[i]) ;  and  by  loving  the  neighbor  as  oneself  and  loving  the 
Lord  above  all  things  (n.  94,  326). 

The  reciprocal  conjundion  of  angels  with  the  Lord  is  not  from  the  angels 
but  is  as  if  it  were  from  them  (n.  28[4]). 

By  means  of  the  two  faculties,  rationality  and  liberty,  there  is  a  conjun(ftion 
of  the  Lord  with  every  man,  both  the  evil  and  the  good,  so  every  man 
has  immortality.  But  eternal  life,  that  is,  the  life  of  heaven,  is  given 
to  him  in  whom  there  is  a  reciprocal  conjundlion  from  inmosts  to  out- 
mosts  (n.  <)6[^]). 

Upon  the  conjundion  of  the  Creator  with  man  both  the  connedlion  of  all 
things  and  the  conservation  of  all  things  depend  (n.  3[3]). 

Love  does  nothing  except  in  conjuncflion  with  wisdom  (n.  4[i]). 

All  conjun(flion  in  the  spiritual  world  is  effected  by  means  of  looking  to 
another  (n.  29[i]). 

Examples  of  presence  and  conjundlion  in  the  spiritual  world  (n.  326). 

The  acknowledgment  of  God  causes  a  conjuncflion  of  God  with  man  and 
of  man  with  God  (n.  326[i]). 

In  the  spiritual  world  conjunction  is  from  an  affecflion  that  springs  from 
love  (n.  326[3]). 

The  several  particulars  in  the  human  mind  are  associated  and  conjoined 
according  to  affections,  or  as  one  thing  loves  another.  This  conjunction 
is  spiritual  conjunction,  which  is  like  itself  in  things  general  and  par- 
ticular. Its  origin  is  from  the  conjunction  of  the  Lord  with  the  spiritual 
world  and  with  the  natural  world,  in  general  and  in  particular  (n. 
326W). 

The  conjuncftion  of  the  will  with  the  understanding  is  like  the  inflow  of 
the  blood  from  the  heart  into  the  lungs  (n.  165). 

The  conjuncftion  of  all  things  of  the  will  and  understanding,  that  is,  of  the 
mind  of  man  with  his  life's  love  (n.  io8[i]). 

There  is  no  conjunction  of  minds  unless  it  is  reciprocal,  and  the  recipro- 
cation is  what  conjoins  (n.  92[2]). 

If  one  loves  another  and  is  not  loved  in  return,  then  as  the  one  approaches 

the  other  withdraws;  but  if  he  is  loved  in  return  then  as  one  approaches 

the  other  approaches  and  conjuncftion  takes  place  (n.  92[2]). 

Conservation  (the). — Upon  the  conjuncftion  of  the  Creator  with  man  both  the 

connecftion  of  all  things  and  conservation  of  all  things  depend  (n.  3[3]). 

Constant. — There    are   many  constant  things  created  in  order  that  things  not 

constant  may  have  existence ;  some  named  and  described  (n.  I90[i]). 
Consummation. — The  end  of  a  church  is  called  its  consummation  (n.  328[3]). 

The  consummation  of  the  Most  Ancient  Church,  the  Ancient  Church, 
the  Hebraic  Church  and  the  Church  of  Israel  and  Judah  are  describee! 


CONCERNING   THE    DIVINE    PROVIDENCE. — INDEX.         3I9 

in  the  Word.     The  decline  and  consummation  of  the  Christian  Church 
is  described  in  the  Apocalypse  (n.  328[4]). 
Contagiousness  of  Evil,  whence  it  arises  (n.  328[7]). 

Containants.  —Extremes  and  outmosls  are  containants,  and   these  are  in  the 
natural  world  (n.  220[2]). 
By  death  the  grosser  things  of  nature  are  put  off,  while  the  purer  things 
of  nature  .which  are  nearest  to  spiritual  things  are  retained;  and  these 
then  become  his  containants  (n.  220[3]). 
Contiguity. — Whatever  is  living  in  man  or  angel  is  from  the  Divine  going  forth 
conjoined  with  him  by  contiguity,  and  appearing  to  him  as  if  it  were 
his(n.  57). 
Continuity. — The  natural  does  not  communicate  with  the  spiritual  by  continuity 

liut  by  correspondences;  how  felt   (n.  41 ). 
Conversation  with  spirits  is  possible,  tiiough  rarely  with  the  angels  of  heaven, 
and  this  has  been  granted  to  many  for  ages  (n.  135). 
Conversation  with  the  dead  would    have    the    same    effedl   as    miracles, 
namely,  man  would  be  persuaded  and  forced  (n.  134). 
Cords. — The  evil  man,  so  long  as  he  lives  in  the  world,  does  not  feel  the  cords 
that  bind  him ;   they  are  as  if  of  soft  wool  or  smooth  threads  of  silk, 
which  he  loves  because  they  titillate.     But  after  death   they  become 
hard  and  galling  (n.  296[3]). 
Correspondences. — All  things  of  the  mind  correspond  to  all  things  of  the  body 
(n.  iSi[i]). 
The   Lord  conjoins    Himself  with   uses   by   means   of    correspondences 

and  thus  by  means  of  appearances  (n.  220). 
All    things    of    the   Word    are    pure    correspondences    of    spiritual    and 
celestial  things,  and  because  they  are  correspondences  they   are   also 
appearances  (n.  220[6]). 
Correspondences  are  in  great   part   appearances  of  truth,  within   which, 

however,  genuine  truths  are  hidden  (n.  256[3]). 
The  Word  is  written  throughout  wholly  in  correspondences  (n.  256[4]). 
Among  the  ancients  there  was  u  knowledge  of  correspondences  (which 
includes  a  knowledge  of  representatives),  the  essential  knowledge   of 
the  wise.     This  was  especially  cultivated  in  Egypt  (n.  255[2]). 
Council  of  Trent. — Of  a  papal  bull  confirming  the  decree  of  the  (n.  257[2]). 
Countenance. — The  internal  is  hidden  interiorly  in  the  tone,  in  the  speech,  in 

the  countenance,  and  in  the  gestures  of  the  external  (n.  224[3]). 
Covenant. — Why  the  two  tables  of  the  law  are  called  the  covenant  (n,  326[7]). 
Coverings. — Man  after  death  is  just  as  much  a  man  as  he  was  in  the  world, 
with  this  difference   only,    that    he    has    cast    off  the   coverings   that 
formed  his  body  in  the  world  (n.  I24[i]). 
Cows  (that  carried  back  the  Ark),  signitietl  good  natural  affections  (n.  326[i2]). 
Create. — Tiie  universe,  with  each  thing  and  all  things  therein,  was  created  from 
iJivine  love  by  means  of  Ifivine  wisdom  (n.  3). 
The  Divine  love  and  the  Divine  wisdom,  which  are  a  one  in  the  Lord, 

are  in  every  created  thing  in  a  certain  semblance  (n.  5). 
In  every  thing  created  there  is  something  that  is  referable  to  the  marriage 

of  good  and  truth  (n.  74[2]). 
No  angel  or  spirit  was  created  such  immediately,  but  they  were  all  born 

first  as  men  (n.  220[2]). 
Every   man    was   created   to   live    to    eternity  in  a  state  of  blessedness 

(n-  324[6]). 
Man  was  created  to  be  a  receptacle  of  the  Divine  love  and  of  the  Divine 

wisdom  (n.  328[5]). 
The  difference  between  creating  and  proceding  from  (n.  2i9[2]). 
Creation. — The  end  of  creation  is  a  heaven  from  the  human  race  (n.  323). 

All  things  exterior  to  man  and  that  are  serviceable  to  him  in  the  way  of 
use  are  secondary  ends  of  creation  (n.  332[iJ). 


320  ANGELIC  WISDOM 

The  Lord  created  the  universe  that  an  infinite  and  eternal  creation  from 

Himself  might  exist  in  it  (n.  202[i],  203[2]). 
The  new  creation,  that  is,  the  regeneration  of  the  men  of  the  Most  An- 
cient Church,  is  described  in  the  first  chapter  of  Genesis  by  the  creation 
of  heaven  and  earth  (n.  24i[i]). 
The  laws  of  Divine  order  established  in  the  first  creation  (n.  332[i]). 
All  things  of  the  universe  are  creations  from   Divine  love  and  Divine 
wisdom  (n.  i,  3). 
Crowns. — "The  seven  crowns  upon  the  heads  of  the  dragon"  {Apoc.  xii.  3) 
signify   the   holy   things    of    the   Word    and    the    church    profaned 
(n.  3io[5]). 
Crucify. — Why  the  Jewish  nation  was  permitted  to  crucify  the  Lord  (n.  247). 
Cruelty  originates  in  love  of  self  (n.  2"6[2]). 
Cunning  (the),  their  fate  in  the  other  life  (n.  310). 
Cup  of  cold  water  [Alatt.  x.  42)  means  something  of  truth  (n.  230[3]). 
Cure  (to). — The  evils  of  a  man's  life's  love  can  be  cured  by  spiritual  means  as 

diseases  are  by  natural  means  (n.  28i[2).     i^Sc-e  Heal.) 
Curse. — The  cursing  of  Cain  involves  the  spiritual  state  into  which  those  come 
after  death  who  separate    faith   from    charity   or   wisdom  from   love 
(n.  242W). 
What  are  real  curses  (n.  217,  250). 

Dagon  represented  the  religion  of  the  Philistines  (n.  326[i2]). 
Damnation. — Predestination  to  non-salvation  is  damnation  (n.  329[3]). 
Man's  first  state  is  a  state  of  damnation  (n.  83[i]). 
By  a  belief  in  instantaneous  salvation  out  of  pure  mercy  damnation  is 

attributed  to  the  Lord  (n.  340[5]). 
That  any  of  the  human  race  have  been  damned  from  predestination  is  a 
cruel  heresy  (n.  330[8]). 
Danes,  what  they  teach  in  their  exhortation  to  the  holy  communion  (n.  ii4[i]). 
Darkness  (tfin-brae). — In  the  Word  falsities  are   called  "darkness,"  and  thus 
those  in  falsities  are  said  to  "walk  in  darkness  and  in  the  shadow  of 
death"  (n.  3i8[5]). 
Hypocrites  sent  into  outer  darkness  (n.  23i[4]). 

Thick  darkness  [caligo). — When  an  angel  of  heaven  looks  into  hell  he  sees 

nothing  but  mere  thick  darkness,  or  when  a  spirit  of  hell  looks  into 
heaven  he  sees  nothing  there  but  thick  darkness  ;  the  reason  (n.  167). 
Those  who  are  sent  into  outer  darkness  (n.  23i[4]). 
David  represents  the  Lord  who  was  to  come  into  the  world  (n.  244,  245). 
Dead. — The  natural  man,  however  civilly  and  morally  he  may  a<fi:,  is  called  dead 

(n.  322[3] ;  sc-e  also  n.  236). 
Death  is  a  continuation  of  life,  with  the  difference  that  man  cannot  then  be  re- 
formed (n.  2773). 
By  death  man  puts  off  the  grosser  things  of  nature,  and  retains  the  purer 
things  of  nature  which  are  nearest  to  spiritual  things,  and  these  then 
become  his  containants  (n.  220[3]). 
By  death  man  puts  oft"  what  is  natural  and  temporal,  and  puts  on  the  spirit- 
ual and  eternal  things  that  correspond  to  them  (n.  220[4,2]). 
In  the  spiritual  world,  into  which  every  man  comes  after  death,  it  is  not 
asked  what  your  belief  or  what  your  doclirine  has  been,  but  what  your 
life  has  been  (n.  ioi[3]). 
The  natural  man,  however  civilly  and  morally  he  may  acfl,  is  called  dead, 

but  the  spiritual  man  is  called  living  (n.  322[3]). 
After  death  a  man  is  no  longer  borne  from  one  society  to  another  in  the 
spiritual  world,  because  he  is  no  longer  in  any  state  to  be  reformed  (n. 

307H)- 
Lecalogue  (the),  was  the  first  thing  of  the  Word,  and,  when  placed  in  the  ark, 


CONXERNIXG    THE    DIVINE    PROVIDENCE.— INDEX.         32  I 

was  called  "Jehovah,"  and  constituted  the  Holy  of  Holies  in  the  taber- 
nacle and  in  the  sancluan,'  in  the  temple  of  Jerusalem  (n.  326[n]). 
There  are  two  tables  of  the  decalogue,  one  relating  to  God  and  the  other 

to  man  (n.  326[7]). 
The  decalogue  taught  to  children  (n.  258[4],  265[3]). 

The  decalogue  at  the  present  day  is  like  a  little  sealed  book  or  writing 
opened  only  in  the  hands  of  children  and  youth  (n.  329[2]). 
Deeds  [se^  Works). 

Degrees. — There  are  two  kinds  of  degrees,  discrete  degrees,  that  is,  degrees  of 
height;  and  continuous  degrees,  that  is,  degrees  of  breadth  (n.  32[2]). 
There  are  three  discrete  degrees  or  degrees  of  height  in  man  from  creation 

(n-  32). 
Every  man  by  his  creation  and  consequently  by  birth  has  three  discrete  de- 
grees or  degrees  of  height;    the  first  degree  is  called  the  natural,  the 
second  the  spiritual,  the  third  the  celestial  (n.  32[2],  324[i]). 
These  degrees  the  Lord  opens  in  man  according  to  his  life  adually  in  this 
world,  but  not  perceptibly  and  sensibly  till  after  he  leaves  this  world 
(n.  32[3]). 
There  are  three  degrees  of  wisdom  in  man ;  these  are  opened  in  the  meas- 
ure of  his  conjuncftion  with  the  Lord.     Since  love  is  conjuncflion  itself 
they  are  opened  in  the  measure  of  love  (n.  34[i]). 
These  degrees  are  not  connecfled  continuously,  but  are  conjoined  by  cor- 
respondences (n.  34[2]). 
Wisdom  can  be  elevated  in  a  triplicate  ratio,  and  in  each  degree  in  a  simple 

ratio  to  its  highest  point  (n.  34[2]). 
There  are  three  degrees  of  life    in    man.     \n   beasts  there  is  only  one, 
which  is  like  the  lowe.st  degree  in  man  called  the  natural  (n.  324[i]). 
The  reason  why  many  in  the  world  are  not  prepared  for  heaven  is  that 
they  love  the  first  degree  of  their  life  which  is  called  the  natural,  and 
are  unwilling  to  withdraw  from  it  and  become  spiritual  (n.  324[io]). 
The  natural  degree  of  life  viewed  in  itself  loves  nothing  but  self  and  the 
world;  the  spiritual  degree  loves  the  Lord  and  heaven,  and  also  self 
and  the  world,  but  God  and  heaven  as  higher,  chief,  and  dominant,  and 
self  and  the  world  as  lower,  instrumental,  and  subservient  (n.  324[io]). 
The  Lord  alone  opens  the  spiritual  degree  and  the  celestial  degree,  and 

opens  them  in  those  only  who  are  wise  from  Him  (n.  34[3]). 
Every  angel  is  perfecfting  in  wisdom  to  eternity,  but  each  according  to  the 
degree  of  that  at^ection  in  good  and  truth  in  wiiich  he  was  when  he 
left  the  world  (n.  334). 
Delights. — There  is  no  affec1:ion  or  lust  without  delifjht,  since  these  make  the  life 
of  ever>'  one  [n.  303). 
The  delight  of  his  affeclion  fills  and  surrounds  every  angel  of  heaven,  and 
a  general  delight  of  all  together,  or  a  mo^t  general  delight,  fills  and  sur- 
rounds the  universal  heaven.      Li  like  manner  the  delight  of  his  lust 
fills  and  surrounds  even,-  spirit  of  hell,  and  a  general  delight  every  so- 
ciety of  hell,  and  the  de'light  of  all,  or  a  most'general  delight,  fills  and 
surrounds  the  entire  hell  fn.  303). 
What  delight  and  pleasure  are  fn.  312). 
The  delights  belonging  to  the  lusts  are  evils,  and  the  thoughts  belonging 

to  the  delights  are  falsities  (n.  2o6[2]). 
The  delight  of  evil  grows  with  the  evil  man  as  he  wills  and  does  evil  (n. 

296r3]). 
The  delight  of  the  aflfection  of  their  life's  love  encompasses  every  one  as  his 

atmosphere  (n.  196). 
What  and  how  great  t!ie  delight  of  the  love  of  ruling  from  the  love  of  self 
(n.  215b]).     [See  Enjoyments.) 
Deluge. — The  consummatiun  of  t'.ie   Most  Ancient  Church  which    came    from 
their  eating  of  the  tree  of  knowledge  is  depicled  by  the  flood  (n.  328[4]). 


322  ANGELIC    WISDOM 

Deny  [to). — Those  who  deny  God  in  the  world  deny  Him  after  death  (n.  326[5]). 
Those  ivho  deny  the  Divinity  of  the  Lord  cannot  be  admitted  into  heaven 

and  be  in  the  Lord  (n.  23i[6]). 
So  far  as  one  denies  the  Lord  he  is  severed  from  Him  (n.  326U]). 
Derivatives  of  the  love  of  evil  (n.  33[i]). 

The  derivations  of  infernal  love  are  affections  for  evil  and  falsity,  which, 
striclly  speaking,  are  lusts  ;   and  the  derivations  of  heavenly  love  are  af- 
fec^tions  for  good  and  truth,  which,  striclly  speaking,  are  dileclions  (n^ 
io6[2]). 
The  lusts  of  evil,  which  are  derivatives  of  that  love,  have  their  life  from  it 
(n.  2o6[2]). 
Description  (a  short),  of  heaven  and  hell  (n.  299-306). 
Desolation. — The  causes  leading  to  a  gradual  vastation  of  good  and  desolation 

of  truth  in  the  church,  until  its  consummation  is  reached  (n.  328[7]). 
Determination. — Every  power  must  have  a  supply  that  must  be  imparted  to  it, 
and  thus  a  determination  from  what  is  more  internal  or  higher  than  it- 
self (n.  S8[i]). 
The  mind  has  not  from  itself  the  power  to  think  and  to  will  one  thing  or 
another  apart  from  something  more  internal  or  higher  that  determines 
the  mind  to  it  (n.  88[i]). 
Devastation. — The  essential  devastation  of  the  church  was  represented  by  the 
destrucT:ion  of  the  temple  itself,  and  by  the  carrying  away  of  the  people 
of  Israel,  and  by  the  captivity  of  the  people  of  Judah  in  Babylonia  (n. 
246).  . 

Devices. — The  perceptions  belonging  to  lusts  of  evil  are  devices  (n.  2o6[2]). 
Devil. — By  the  "devil"  is  meant  hell  in  the  whole  complex  (n.  204). 

There  is  no  devil  who  is  sole  lord  in  hell,  but  the  love  of  self  is  called  the 

"devil"  (n.  302). 
Hell  in  its  form  is  like  a  monstrous  man,  whose  soul  is  the  love  of  self  and 

self-intelligence,  thus  the  devil  (n.  302). 
Whether  you  say  evil  or  the  devil  it  is  the  same;  the  devil  is  within  all 

evil  (n.  233[3]). 
Evil  is  the  devil  (n.  2i5[i3]). 
Evil  and  the  devil  are  one,  and  the  falsity  of  evil  and  Satan  are  one  (n. 

33b]). 
Those  who  confirm  in  themselves  the  lusts  of  evil  are  called  satans,  and 

those  who  live  those  lusts  are  called  devils  (n.  3io[3]). 
I  have  seen  fiery  devils  who,  while  they  were  hearing  the  secrets  of  wisdom, 

not  only  understood  them  but  from  their  rationality  talked  about  them ; 

but  as  soon  as  they  returned  to  their  diabolical  love  they  ceased  to  un- 
derstand them  (n.  223).     (See  Hell  and  Satan.) 
Diastole,  what  it  is  (n.  3i9[i]). 
Difference  between  those  who  believe  all  good  to  be  from  the  Lord  and  those 

who  believe  good  to  be  from  themselves  (n.  93) ; 
between  man  and  beasts  (n.  74,  96[4],  276[i]) ; 
between  enlightenment  from  the  Lord  and  enlightenment  from  man  (n. 

168,  169) ; 
between  the  love  of  dignities  and  riches  for  their  own  sake,  and  the  love 

of  them  for  the  sake  of  uses  (n.  2i5[i]). 
Digestion,  the  process  of  (n.  296[i4]). 
Dignities. — What  dignities  and  riches  are  and  whence  they  are  (n.  2i5[2]). 

Natural  and  temporal  in  external  form,  but  spiritual  and  eternal  in  internal 

form  (n.  220[8]). 
Dignities  and  wealth  to  the  wicked  are  but  stumbling  blocks  (n.  25o[i]). 
What  spiritual  dignities  and  possessions  are  (n.  2I7[4]). 
Dignities  in  the  earliest  times  were  such  only  as  were  accorded  by  children 

to  parents.     They  were  dignities  of  love,  full  of  respedl  and  veneration 

(n.  215H).     (See  Honors.) 


CONCERXIXti    THE    DIVINE    PROVIDEN'CE. —  INDEX.  323 

Disciple. — By  a  "disciple"  {Matt.  x.  42)  is  meant  the  state  of  those  who  are  in 

some  of  the  spiritual  things  of  the  church  (n.  230[3]). 
Dissensions.   }  — There  must  needs  spring  up  in  the  church  disputes,  controvers- 
Heresies.         S     ies  and  dissensions,  especially  in  regard  to  the  understanding  of 
the  Word  (n.  256[3],  259[2]). 
Permissions  of  these  are  in  accord  with  the  laws  of  the  Divine  providence 

(n.  259b]). 
If  the  church  had  held  to  the  three  essentials  it  would  not  have  been  di- 
vided, but  only  varied  by  intellectual  dissensions,  as  light  varies  its 
color  in  beautiful  objects  (n.  259(3]). 
Distance  is  an  appearance  according  to  conjuncflion  with  the  Lord  (n.  i62[i]). 
The  Lord  appears  to  angels  at  a  distance  like  a  sun  (n.  i62[ij). 
Distances  appear  in  the  spiritual  world  in  accord  with  the  dissimilarity  of 

affecl;ions  and  of  thoughts  therefrom  (n.  i62[3]). 
The  spiritual  is  not  in  distance  as  the  natural  is  (n.  3i2[2]). 
It  is  the  appearance  of  distance  that  causes  one  kind  of  belief  about  what 
man  thinks  and  perceives,  and  another  about  what  he  sees  and  hears 
(n.  3i2[2]). 
Distinct. — What  is  not  distincfl  is  mixed  up,  giving  rise  to  every  imperfedlion  of 

fonn  (n.  4[4]). 
Divided. — The  Lord  does  not  suffer  any  thing  to  be  divided  (n.  16).  (Set'  Division.) 
Divine. — The  Divine  looks  to  what  is  eternal  in  every  man,  both  in  the  evil  and 
in  the  good  (n.  59). 
The  Divine  is  in  every  created  thing  because  the  sun  of  the  spiritual  world 
which  is  from  the  Lord,  and  from  which  all  things  are,  is  in  every  cre- 
ated thing,  but  with  infinite  variety  according  to  uses  (n.  5[i]). 
The  Divine  in  itself  is  in  the  Lord,  and  the  Divine  from  itself  is  the  Di- 
vine from  the  Lord  in  created  things  (n.  52). 
Wliat  is  Divine  cannot  be  appropriated  to  man  as  his,  but  can  be  adjoined 
to  him  and  thereby  appear  as  his  (n.  285[2]). 
Divine  Essence  (the)  is  love  and  wisdom  (n.  46).     (See  Essence.) 
Divine  going  forth  (the),  is  called  the  Holy  Spirit  (n.  262[5]). 
Divine  Human  [the],  is  that  which  is  called  the  Son  (n.  262[5]). 

It  has  come  to  pass  that  a  Christian  can  scarcely  be  led  to  think  of  a 
Divine  Human  (n.  262[5]). 
Divine  Itself  (the). — The  essential  Divine,  from   which  are  all  things,  is  that 
which  is  called  the  Father  (n.  262[5]). 
By  the  Infinite  and  Eternal  in  itself  the  Divine  itself  is  meant  (n.  52). 
Divine  Love  and  Wisdom  (the),  go  forth  from  the  Lord  as  a  one  (n.  4[i]). 

The  Divine  love  and  Divine  wisdom  are  substance  and  are  form  (n.  4[3], 

46b]). 
Divine  love  is  of  Divine  wisdom,  and  Divine  wisdom  is  of  Divine  love  (n. 

Divine  love  created  all  things,  but  nothing  apart  from  Divine  wisdom  (n. 

3f3l). 
Divine  love  has  as  its  end  a  heaven  consisting  of  men  who  have  become  or 
are  becoming  angels  (n.  27[2]). 

Division. — A  man  can  be,  while  he  is  living  in  the  world,*in  good  and  in  falsity 
at  the  same  time,  and  thus  be  as  it  were  a  double  man,  and  inasmuch 
as  this  division  destroys  the  man,  the  Lord's  Divine  providence,  in 
each  and  ever)'  particular  of  it,  has  as  its  end  that  this  division  shall 
not  be  (n.  16).     (See  Divided.) 

Dogma. — Where  there  is  conversation  with  the  dead,  dogmas  of  religion  are  some- 
times imposed  upon  the  mind  by  spirits.  This  is  never  done  by  any 
good  spirit,  still  less  by  any  angel  of  heaven  (n.  I34<^). 

Doing. — When  love  is  taken  away  there  is  no  longer  any  willing  and  thus  no 
doing  (n.  3[i]). 


324  .  ANGELIC    WISDOM 

Dominion  [Inve  of). — When  the  love  of  rule  from  the  mere  delight  of  that  love 

gradually  came  in  (n.  2i5[3]).     {See  Rule.) 
Dominion  {the  Lord's),  which  is  not  only  over  heaven,  but  also  over  hell,  is  a 

dominion  of  uses  (n.  26).     {See  Kingdom.) 
Door. — The  "door"  {John  x.  2,  3)  means  the  Lord  (n.  230M). 
When  the  door  stands  open  and  when  shut  (n.  71). 
The  love  of  self  guards  the  door  lest  man  should  open  it,  and  the  Lord 

should  thereby  cast  it  out  (n.  2io[2]). 
Evils  obstrufl  and  close  the  door  (n.  119). 
This  door  cannot  be  opened  by  the  Lord  but  by  means  of  the  man  (n. 

116,  119). 
WTien  man  refrains  from  evils  as  sins  a  door  is  opened  and  the  Lord  casts 
out  the  lusts  of  evil  that  have  occupied  the  internal  of  thought  (n.  i45[2]). 
Man  opens  this  door  by  shunning  evils  as  sins  as  if  from  himself  with  the 

acknowledgment  that  he  does  it  from  the  Lord  (n.  2io[2]). 
The  door  is  opened  by  man's   removing  evil   by  shunning  and  turning 

away  from  it  as  infernal  and  diabolical  (n.  233[3]). 
When  man  as  if  of  himself  opens  the  door,  the  Lord  roots  out  the  lusts  and 

the  evils  together  (n.  119). 
The  Lord  continually  solicits  and  urges  man  to  open  the  door  to  Him  (n. 
119). 
Dragon  {the). — By  the  "dragon"  in  the  Word  are  meant  those  who  separate 

faith  from  charity  (n.  258[i]). 
Dwelling  place  {see  Abode). 


Eagles  signify  rapacious  men  who  are  endowed  with  intellectual  sight  (n.  20). 
Ear  {the). — There  cannot  be  hearing  apart  from  its  form  which  is  the  ear  (n. 
279[6]). 
Very  little  is  known  as  to  how  the  ear  hears  (n.  336,  174,  180). 
The  understanding  from  the  will  ilows  into  the  eye  and  the  ear,  and  not 
only  makes  those  senses  but  also  uses  them  as  its  instruments  in  the 
natural  world;  this  is  not  in  accordance  with  the  appearance  (n.  3i4[i]). 
It  is  the  understanding  that  sees  in  the  eye  and  hears  in  the  ear,  and  not 
the  reverse  (n.  i5o[2]). 
Eat — "Eating  from  the  tree  of  knowledge"  signifies  the  appropriation  of  good 
and  truth  as  being  from  man  and  consequently  man's,  and  not  from  the 
Lord  and  consequently  the  Lord's  (n.  3I3[2],  241). 
"Eating  of  the  tree  of  knowledge  "  signifies  the  conceit  of  self-intelligence 

(n.  328U]). 
A  knowledge  of  evil  after  the  fall  is  meant  by  "  eating  from  the  tree  of  the 

knowledge  of  good  and  evil  "  (n.  275). 
The  end  of  the  Most  Ancient  Church  is  signified  by  the  "  eating  from  the 
tree  of  knowledge"  (n.  24i[i]). 
£fjer, — The  Ancient  Church  was  notably  changed  by  Eber  (or  Heber)   from 

whom  arose  the  Hebraic  Church  (n.  328[2]). 
Eden  {the  garden  of). — The  wisdom  and  intelligence  of  the    Most  Ancient 
Church  are  described  by  "the  garden  of  Eden"  (n,  24i[i],  313). 
Man's  wisdom  originating  in  love  is  depicfled  by  a  garden  (n.  332[3]). 
£^ecf. —Withdraw  the  cause  from  the  efTecft  and  the  effeft  would  perish(n.  3[2]). 

EffeA  is  called  the  outmost  end  (n.  io8[2]j.     {Sc^e  End.) 
Effort. — Withdraw  effort  from  movement,  movement  would  stop  (n.  3[2]). 
Egypt  was  one  of  the  kingdoms  in  which  the  Ancient  Church  existed  and  in 
which  the  Ancient  Word  was  known  (n.  32S[2]). 
(Here  and  in  other  places  where  the  same  statement  is  made,  Egypt  is  named  as  in 
Asia,  in  which  it  had  extensive  dominion.) 

Why  the  sons  of  Israel  were  led  out  of  Egypt  (n.  243). 


CONCERNING   THE    DIVINE    PROVIDENCE. — INDEX.  325 

Egyptians  (the),  represent  a  particular  kind  of  evil  (n.  25i[3]). 

They  converted  correspondences  into  magic  (n.  264[6]). 
Elevation.  \  — The  ascent  of  love  according  to  degrees  is  perceived  by  man  only 
Ascent.       j    in  an  obscure  way,  while  the  ascent  of  wisdom  is  clearly  perceived 
by  such  as  know  and  see  what  wisdom  is  (n.  34[i]). 
Exaltation  in  re^peC^  to  affection  wcjuld  not  be  possible  unless  man  had 
from  rationality  an  ability  to  raise  the  understanding,  and  from  liberty 
an  ability  to  will  this  (n.  75[i]). 
Embryo. — In  every  human  embryo  the  Lxjrd  forms  two  receptacles,  one  for  the 
Divine  love  and  the  other  for  the  Divine  wisdom ;  a  receptacle  of  the 
Divine  love  for  the  future  will  of  the  man,  and  a  receptacle  of  the  Di- 
vine wisdom  for  his  future  understanding  (n.  324[ii]). 
Emerods. — The  "emerods"  with  wiiich  the  Philistines  were  smitten  signified 
natural  loves,  which  are  unclean  when  separated  from  spiritual  love; 
and  the  "golden  emerods"  signified  spiritual  loves  purified  and  made 
good  (n.  326[i2]). 
End. — There  are  everywhere  three  things  together  that  make  one;    these  are 
called  end,  cause,  and  efTec'l;  (n.  io8[i]). 
As  end  conjoins  itself  with  the  cause,  and  through  the  cause  with  the  ef- 
fecft,  so  does  the  life's  love  conjoin  itself  with  the  internal  of  thought, 
and  through  this  with  its  external  (n.  io8[2]). 
The  end  imparts  itself  wholly  to  the  cause,  and  through  the  cause  to  the 

effed  (n.  ioS[2]). 
There  is  nothing  essential  in  the  effecl  except  what  is  in  the  cause,  and 

through  the  cause  in  the  end  (n.  io8[2]). 
As  the  end  is  the  very  essential  which  enters  into  the  cause  and  the  effe<ft, 

cause  and  effecl  are  called  mediate  and  outmost  ends  (n.  io8[2]). 
He  that  seeks  an  end  seeks  the  means  also  (n.  33i[3]). 
The  operation  and  progress  of  the  end  for  the  sake  of  which  the  universe 
was  created  through  means,  is  what  is  called  the  Divine  providence  (n. 

33ni]). 

The  Lord  is  willing  that  a  man  should  think  and  talk  about  Divine  things 
provided  the  end  is  to  see  the  truth  (n.  2i9[3]). 

The  end  of  the  Divine  providence  (n.  16,  27,  45). 

The  end  in  creation  (n.  27[2],  45,  323,  332[i]). 

Secondary  ends  of  creation  (n.  332[i]).     [See  Cause,  Effect.) 
England. — The  teaching  in  the  churches  to  those  who  are  coming  to  the  Lord's 

Supper  (n.  25S[3]). 
English. — Of  those  who  do  not  suffer  themselves  to  be  compelled  (in  respe<fl  to 
religion)  there  are  many  of  the  English  nation  (n.  i36[4]). 

The  English  hold  the  docftrine  of  faith  alone,  and  yet  in  their  exhortation 
to  the  holy  communion   they  plainly  teach  self-examination,  acknow- 
ledgment, confession  of  sins,  repentance  and  renewal  of  life  (n.  ii4[i]). 
Enjoyment  [jiuunduin). — Man  is  in  the  enjoyment  of  self-love,  and  that  enjoy- 
ment constitutes  his  very  life  (n.  1S6). 

Every  enjoyment  that  man  has  is  from  his  love ;  no  enjoyment  is  possible 
from  any  other  source  (n.  73[2]). 

Every  enjoyment  and  pleasure,  and  therefore  every  thing  of  the  will,  is 
from  affecftion,  which  belongs  to  love  (n.  76[i]). 

The  enjoyments  of  good  are  what  are  called  goods  of  charity  (n.  I4S[2]). 

Adling  from  love's  enjoyment  is  adding  from  freedom  (n.  73r2l)- 

Acfling  from  an  enjoyment  of  love  is  atfting  from  freedom  ;  and  since  rea- 
son favors  the  love  this  is  also  acting  in  accordance  with  reason  (n.  85). 

There  are  two  kinds  of  enjoyments,  enjoyments  of  the  understanding  and 
enjoyments  of  the  will ;  those  of  the  understanding  are  also  enjoy- 
ments of  wisdom,  and  those  of  the  will  are  also  enjoyments  of  love  (n. 
136[5]). 

TSe  varieties  of  delight  and  enjoyment  constitute  man's  life  (n.  I95[i]). 


326  ANGELIC   WISDOM 

The  life's  love  has  its  delight,  and  the  wisdom  thereof  has  its  enjoyment 
(n.  i95[i])- 

Vital  heat  is  from  the  delights  of  the  affedtions  and  from  the  enjoyment  of 
the  perceptions  and  thoughts  (n.  I95[2]). 

External  enjoyments  allure  the  internal  to  consent  and  love  (n.  I36[i]). 

Enjoyments  diredl  the  thoughts  and  banish  reflection  (n.  113). 

After  death,  when  they  have  become  spirits,  the  evil  are  incapable  of  any 
other  enjoyment  than  that  which  they  had  in  spirit  while  in  the  world ; 
and  that  enjoyment  is  the  enjoyment  of  internal  love,  which  is  then 
turned  into  what  is  undelightful,  painful,  and  terrible  ;  and  this  is  what 
is  meant  in  the  Word  by  "  torment "  and  "hell  "  (n.  83[3]). 

Enjoyments  of  infernal  spirits  (n.  340[5]). 

Lusts  with  their  enjoyment  block  the  way  and  close  the  doors  before  the 
Lord  [n.  S3[2]).     {See  Delights.) 
Enlighten.  \  — Man  is  taught  by  the  Lord  by  means  of  enlightenment,  be- 

Enlightenment.  J     cause  teaching  and  enlightenment  are  predicated  only  of  wis- 
dom and  the  understanding  (n.  165). 

There  is  an  interior  and  an  exterior  enlightenment  from  the  Lord,  and  there 
is  an  interior  and  an  exterior  enlightenment  from  man  (n.  i68[i]). 

By  interior  enlightenment  from  the  Lord  a  man  perceives  at  the  first  hear- 
ing whether  what  is  said  is  true  or  not  true.  Exterior  enlightenment  is 
from  this  in  the  thought  (n.  i68[i]). 

Interior  enlightenment  from  man  is  from  mere  confirmation ;  and  exterior 
enlightenment  from  man  is  from  mere  knowledge  (n.  i6S[i]). 

There  is  another  kind  of  enlightenment,  by  which  it  is  revealed  to  man  in 
what  faith  and  what  intelligence  and  wisdom  he  is  (n.  170). 

The  enlightenment  of  Swedenborg  (n.  135). 

Since  the  last  judgment,  that  is,  now,  every  man  who  wishes  to  be  enlight- 
ened and  to  be  wise  can  be  (n.  263[3]). 
Enmity. — "  The  enmity  put  between  the  serpent  and  the  woman  and  between  the 
seed  of  the  serpent  and  the  seed  of  the  woman  "  ( Geti.  iii.  15 )  is  between 
the  love  belonging  to  man's  own  and  the  Lord,  and  thus  between 
man's  own  prudence  and  the  Lord's  Divine  providence  (n.  2ii[i]). 

Man's  own  has  an  inborn  enmity  against  the  Divine  providence  (n.  2ii[i]). 
Enthusiastic  spirits. — Diabolical' visions  have  sometimes  appeared,  induced  by 
enthusiastic  and  visionary  spirits,  who  from  the  delirium  that  possessed 
them  called  themselves  the  Holy  Spirit  (n.  i34a[3]). 

Those  who  are  taught  by  influx  what  to  believe  or  what  to  do  are  not  taught 
by  the  Lord -or  by  any  angel  of  heaven,  but  by  some  enthusiastic  spirit, 
Quaker  or  Moravian,  and  are  led  astray  (n.  32i[3]). 
Equilibrium  between  heaven  and  hell  (n.  23). 

In  this  equilibrium  every  man  is  held  as  long  as  he  lives  in  the  world,  and 
by  means  of  it  he  is  held  in  freedom  to  think,  to  will,  to  speak,  and  to 
do;  and  in  this  it  is  possible  for  him  to  be  reformed  (n.  23). 

Those  who  have  joined  evil  and  falsity  in  themselves  made  of  service  for 
the  conjunction  of  good  and  truth  in  others  (n.  22). 
Error  of  the  age,  to  believe  that  evils  have  been  separated  from  man,  and  even 
cast  out,  when  they  have  been  remitted  (n.  279[i]) ; 

that  the  state  of  a  man's  life  can  be  changed  instantly,  and  thus  from  being 
evil  man  can  become  good  (n.  279[4]) ; 

that  when  sins  have  been  remitted  they  are  removed  (n.  28o[i]). 
Esse  is  nothing  apart  from  existere  (n.  ii[i]). 

Love  is  the  being  {esse)  of  a  thing  (n.  n[i]).     {See  Existere.) 
Essence. — There  is  an  only  essence  from  which  has  come  all  the  essences  that 
have  been  created.     That  only  essence  is  the  Divine  love  and  the  Di- 
vine wisdom  (n.  i57[i]). 

The  Divine  essence  is  pure  love,  and  it  is  this  that  works  by  means  of  the 
Divine  wisdom  (n.  337). 


CONXERNING   THE    DIVIXE    PROVIDEN'CE. — IXDEX.         327 

Essentials. — There  are  three  essentials  of  the  church,  an  acknowledgment  of  the 

Divine  of  the  Lord,  an  acknowledgment  of  the  holiness  of  tiie  Word, 

and  the  life  thai  is  called  charity  (n.  259(3]). 
There  are  two  things  that  are  at  once  the  essentials  and  the  universals  of 

religion,  namely,  acknow  ledgnient  of  God  and  repentance  (n.  340[2]). 
Eternal. — Tne  image  of  the  Inlinitc  and  Eternal  is  in  man  exclusively  in  the 

marriage  of  good  and  truth  (n.  58). 
The  Infinite  and  Eternal,  that  is,  the  Divine,  is  not  in  time  (n.  59). 
An  image  of  the  Infinite  and  Eternal  is  presented  in  the  angelic  heaven  (n. 

62). 
The  angels  understand  by  the  Infinite  nothing  else  than  the  Divine  being 

(fssc),  and  by  the  I'.ternal  the  Divine  manifestation  i,t:visti-re)  (n.  48[i]). 
Eternal  things  relate  to  spiritual  honors  and  possessions,  which  pertain  to 

love  and  wisdom  in  heaven  (n.  216).     (Stf  Infinite,  Image.) 
Eternal  life. — Difference  between  immortality  and  eternal  life  (n.  ()b[j]). 
Ether. — \'arieties  in  sight  would  be  impossible  unless  the  ether  in  its  laws  and 

the  eye  in  its  form  were  constant  (n.  i90[2]). 
Europe. — The  Christian  religion  is  accepted  only  in  the  smaller  divi.>i(Mi  of  the 

habitable  globe,  Europe,  and  is  there  divided  (n.  256). 
Eve. — The  condemnation  of  Eve  signifies  the  condemnation  of  the  vohuilary  self 

i//v/;/h/«)  (n.  3i3[3]).     {See  Adam.) 
Evil  and  falsity. — Every  evil  and  fal^ity  is  from  hell  (n.  32i[4]). 
Evil  cannot  exist  without  its  falsity  (n.  233[i]). 
Evil  from  its  delight  and  falsity  from  its  enjoyment  may  be  called,  and  may 

be  believed  to  be,  good  and  tiuth  (n.  I95[3]). 
Evil  is  confirmed  by  means  of  fallacies  and  appearances  which  become  fals- 
ities when  they  are  confirmed  (n.  87). 
That  is  e\il  to  a  man  that  destroys  the  delight  of  his  affecflion,  and  that  is 

falsity  that  destroys  the  enjoyment  of  his  thought  therefrom  (n.  i95[3]). 
Evil  and  falsity  that  are  together  are  made  serviceable  in  the  way  of  equili- 
brium, of  relation,  and  of  purification,  and  thus  in  the  conjuncftion  of 

good  and  truth  in  others  (n.  21). 
Evil  (hereditary)  {see  Hereditary). 
Evil  is  the  delight  of  the  lust  of  acting  and  thinking  contrary  to  Divine  order  (n. 

279W). 
There  are  myriads  of  lusts  that  enter  into  and  compose  every  single  evil 

(n.  279[5]). 
In  every  evil  there  are  things  innumerable  (n.  296[i]). 
Because  they  do  not  do  them  outwardly  many  are  not  aware  that  they  are 

in  evils  (n.  117). 
All  cleansing  from  evils  is  from  the  Lord  (n.  I5i[2]). 
Evil  can  be  confirmed  as  easily  as  good  (n.  87). 
Evils  that  have  been  ajpropriated  cannot  be  eliminated,  but  may  be  removed 

from  the  centre  to  the  circumference  (n.  79). 
An  evil  man  is  hell  in  the  least  form  (n.  296[i]). 
The  love  of  self  and  love  of  the  world  are  as  fountains  from  which  are 

evils  of  every  kind  (n.  83[2]). 
Evil  and  the  devil  are  one  (n.  33[3l). 
Its  own  punishment  follows  ever)'  evil  (n.  249r3]). 
It  is  better  for  a  man  to  be  in  evil  and  in  falsity  at  the  same  time  than  to 

be  in  good  and  in  evil  at  the  same  time  (n.  16). 
Evils  cannot  be  prevented  by  any  providence;  the  reason  (n.  25ifi]). 
Evils  are  permitted  for  the  end,  whicli  is  salvation  (n.  249(3],  2S1). 
All  who  lead  an  evil  life  interiorly  acknowledge  nature  and  human  prudence 

only  (n.  205). 
There  is  inherent  in  all  evil  a  hatred  of  good  (n.  233[2]). 
Evil  cannot  be  taken  away  from  any  one  until  it  becomes  evident  and  is 

seen  and  acknowledged  (n,  183(2],  277(1]). 


328  ANGELIC   WISDOM 

Unless  evils  were  permitted  to  break  out  man  would  not  see  them  (n.  25i[i]). 

Except  evils  in  the  external  man  are  put  away  no  exit  is  open  for  the  lusts; 
for  they  are  shut  in  like  a  beseiged  city  or  like  a  closed  ulcer  (n.  113). 

So  long  as  evils  continue  in  the  lusts  of  their  love  and  the  consequent  en- 
joyments, there  is  no  faith,  charity,  piety,  or  worship,  except  in  mere  ex- 
ternals (n.  84[5j). 

The  evils  pertaining  to  the  lusts  of  a  man's  life's  love  are  not  felt  as  evils 
but  as  delight  (n.  296b]). 

Evils  that  are  not  removed  are  like  fire  in  wood  covered  with  ashes,  or 
like  matter  in  a  wound  that  is  not  opened  (n.  278[5]). 

With  an  evil  man  no  separation,  purification,  and  withdrawal  is  possible, 
except  of  the  more  noxious  evils  from  the  less  noxious  (n.  296[i2]). 

So  far  as  evils  are  removed  they  are  remitted  (n.  279[i]). 

The  evil  are  continually  leading  themselves  into  evils,  but  the  Lord  is  con- 
tinually leading  them  away  from  evils  (n.  295). 

No  evil  can  be  removed  except  by  successive  steps  (n.  279[i]). 

The  evil  who  are  in  the  world  the  Lord  governs  in  hell  in  respedl  to  their 
interiors,  but  not  in  respecft  to  their  exteriors  (n.  307[2]). 

The  Divine  providence  with  the  evil  is  a  continual  permission  of  evil,  to 
the  end  that  there  may  be  a  continual  withdrawal  from  it  (n.  296[7]), 

The  withdrawal  from  evil  is  effecfled  by  the  Lord  in  a  thousand  ways,  and 
even  in  most  secret  ways  (n.  296[io]). 

Those  who  give  no  thought  to  the  evils  in  themselves,  that  is,  do  not  ex- 
amine themselves  and  afterwards  refrain  from  evils,  must  needs  be  ignor- 
ant of  what  evil  is  (n.  ioi[2]).  [See  Evil  and  falsity.  Hereditary.) 
Exaltation  in  respedl  to  affecflion  would  not  be  possible  unless  man  had  from 
rationality  an  ability  to  raise  the  understanding,  and  from  liberty  an 
abihty  to  will  this  (n.  75[i]). 
Examination  {self),  what  it  is  (n.  278). 

No  one  can  be  reformed  unless  he  examines  himself,  sees  and  acknow- 
ledges his  evils,  and  afterwards  refrains  from  them  (n.  152). 

Not  only  the  external  but  also  the  internal  must  be  examined  (n.  152). 

If  the  external  only  is  examined  a  man  sees  only  what  he  has  actually 
done  (n.  152). 

One  cannot  be  reformed  unless  the  evils  of  the  spirit  are  examined  (n.  152). 

By  the  examination  of  the  internal  man  the  external  man  is  essentially 
examined  (n.  152). 

Those  who  do  not  examine  themselves  and  afterwards  refrain  from  evils 
must  needs  be  ignorant  of  what  evil  is  (n.  ioi[2]). 
Existere  is  nothing  apart  from  esse  (n.  ii[i]).     (See  Esse.) 
Expulsion. — "The  expulsion  from  the  garden  of  Eden"  signifies  the  deprivation 

of  wisdom  (n.  3i3[3]). 
External  (the),  springs  from  the  internal,  and  consequently  has  its  essence  from 
the  internal  (n.  224[i]). 

The  external  can  present  an  appearance  not  in  accordance  with  its  essence 
from  the  internal,  as  in  the  case  of  hypocrites,  flatterers,  and  pre- 
tenders (n.  224[i]). 

The  external  man  must  be  reformed  by  means  of  the  internal,  and  not 
the  reverse  (n.  i50[i]). 

The  appearance  is  that  the  external  flows  into  the  internal,  when  the 
contrary  is  true  (n.  i5o[2]). 

The  external  of  man's  thought  is  in  itself  of  the  same  character  as  its 
internal  (n.  io6[i]). 

Externals  are  so  conne(fted  with  internals  as  to  make  one  in  every 
operation  (n.  i8o[2]). 

If  man  does  not  shun  and  turn  away  from  evils  as  sins,  not  only  does  the 
external  of  the  thought  and  will  become  vitiated  and  destroyed,  but 
the  internals  of  them  at  the  same  time  (n.  i8o[5]). 


CONCERNING   THE    DIVINE    PROVIDENCE. — INDEX.  329 

Eye  (the),  in  the  spiritual  sense  of  the  Word  means  the  understanding  (n. 
2643] ). 

Sight  cannot  e.xist  apart  from  its  form,  which  is  the  eye  (n.  2'jg[6]). 

In  the  spiritual  world,  where  all  are  spiritual  even  in  respec^t  to  their 
bodies,  each  one's  eyes  are  formed  to  see  from  their  light,  not  being 
able  to  see  in  any  other  (n.  167). 

The  eye  does  not  sec  from  itself,  but  it  is  man's  mind  or  spirit  that  there 
perceives  things  by  the  sense,  and  is  affected  by  the  sense  in  accord- 
ance with  its  nature  (n.  3i4[i]). 

Man  knows  very  little  as  to  how  the  eye  sees  (n.  336,  174,  iSo). 

The  understanding  from  the  will  flows  into  the  eye,  and  not  only  makes 
that  sense  but  also  uses  it  as  its  instrument  in  the   natural  world  (n. 

3'4['J)- 
The  eyes  correspond  to  wisdom  and  its  perceptions  (n.  29[2]). 
It  is  the  understanding  that  sees  in  the  eye  and  hears  in  the  ear,  and  not 

the  reverse  (n.  i50[2]). 


Face  (the),  is  a  type  of  the  mind  (n.  56[2],  277a[2]). 

In  the  spiritual  world  every  one's  face  is  changed  and  becomes  like  his 

affections,  so  that  what  he  is  is  a|)parent  from  his  face  (n.  224[3j). 
To  see  the  Divine  providence  in  the  back,  and  not  in  the  face,  is  to  see  it 

after  it  occurs  and  not  before  (n.  i87[i]). 
Angels  constantly  turn  their  faces  to  the  Lord  as  a  sun  (n.  29[3]). 
When  a  man  turns  his  face  to  the  Lord  love  and  wisdom  are  given  him. 

These  enter  man  by  the  face,  and  not  by  the  back  of  the  neck  (n.  95). 
Faculty. — Every  man  possesses  the  faculty  to  will  that  is  called  liberty,  and 

the  faculty  to  understand  that  is  called  rationality;  these  faculties  are 

as  it  were  innate  in  man,  for  his  human  itself  is  in  them  (n.  98[i]). 
Man  possesses  reason  and  freedom,  or  rationality  and  liberty,  and  these 

two  faculties  are  in  man  from  the  Lord  (n.  73[i]). 
Unless  man  possessed  a  will  from  the  faculty  that  is  called  liberty,  and  an 

understanding  from  the  faculty  that  is  called  rationality,  he  would  not 

be  a  man  (n.  96[4]). 
Without  these  two  faculties  man  could  not   be  conjoined  with  the  Lord, 

and  thus  could  not  be  reformed  and  regenerated  (n.  96[5]). 
Without  these  two  faculties  man  could  not  have  immortality  and  eternal 

life  (n.  96[7]). 
These  two  capacities  are  in  the  evil  as  well  as  in  the  good  (n.  15,  g6[5], 

99,  285[i,2]). 
The  Lord  preserves  these  two  faculties  in  man  unharmed  and  as  sacred  in 

the  whole  course  of  His  Divine  providence  (n.  96[i]). 
The  Lord  has  his  residence  in  every  man  m  these  faculties  (n.  96[5]). 
[See  Capacity,  Freedom,  Reason,  Liberty,  Rationality.) 
Faith  separate  from  charity  (n.  264(3]  1 ;  is  the  only  obstacle  to  the  reception  of 

the  Christian  religion  (n.  2(y^[i]). 
Those  who  have  confirmed  themselves  in  this  from  Paul's  saying  (Rom. 

iii.  28)  (n.  115). 
How  great  the  blindness  that  has  been  induced  by  a  wrong  understanding 

of  this  single  passage  (n.  115). 
Faith    induced    by   miracles    is   not    faith,  but  persuasion — it  is  only  an 

external  without  an  internal  (n.  131). 
Fallacies  from  appearances  blind  the  understanding  (n.  i75[2]). 

Every  appearance  confirmed  as  a  truth  is  a  fallacy  (n.  3io[i]). 

They  who  confirm  themselves  by  fallacies  become  naturalists  (n.  3io[i]). 

Evil  is  confirmed  by  means  of  fallacies,  and  appearances  which  become 

fallacies  when  confirmed  (n.  87). 
Appearances  and  fallacies  (n.  213). 


330  AXGELIC   WISDOM 

Falsification. — He  that  upholds  false  principles  does  violence  to  Divine  truths, 
and  this  violence  is  called  falsification  of  truth  (n.  23i[3]). 
In  the  Word  falsifications  of  truth  are  depicfled  by  whoredoms  (n.  233[io]). 
These   are  effecfted  by  reasonings    from  the   natural   man,  also  by   proofs 
drawn   from   the    appearances  of  the  sense  of  the  letter  of  the  Word 
(n.  233[io]).     [See  Whoredoms.) 
Falsity. — Falsity  not  of  evil  can  be  conjoined  with  good,  but  falsity  of  evil  can- 
not.    Falsity  not  of  evil  is  falsity  in  the  understanding  and  not  in  the 
will ;  while  falsify  of  evil  is  falsity  in  the  understanding  from  evil  in 
the  will  (n.  318b]'). 
The  falsity  of  evil  and  "Satan"  are  one  (n.  33b]). 
Falsity  is  confirmed  more  readily  than  the  truth  (n.  3i8[2]). 
When  falsity  has  been  confirmed  the  truth  is  not  seen,  but  from  confiiTned 

truth  falsity  is  seen  (n.  3iS[5]). 
Evil  is  confirmed  by  means  of  fallacies,  and   by  appearances  which  be- 
come falsities  when  they  are  confirmed  (n.  87). 
That  is  called  falsity  to  a  man  that  destroys  the  enjoyment  of  his  thought 

from  his  affe(flion  (n.  i95[3]). 
The  thoughts  belonging  to  the  delights  belonging  to  the  lusts  of  evil  are 
falsities  (n.  2o6[2]). 
Families  and  even  nations  are  distinguished  from  each  other  merely  by  the  face 

(n.  277a[2]). 
Fancy. — Nature  itself,  which  in  itself  is  dead,  inspires  the  fancy  with  insanities 

in  those  under  the  dominion  of  self-love  (n.  233[i2]). 
Fat  signifies  Divine  good  (n.  23i[io]). 

Father. — The  Lord  is  the  heavenly  Father  of  all  men,  and  men  are  His  spiritual 
children  (n.  330[i]). 
The  Lord  alone  is  the  Father  in  respecft  to  the  life ;  the  earthly  father  is 
the  father  only  in  respedl  to  the  life's  covering,  which  is  the  body 
(n.  330['])- 
Fault  {see  Blame). 
Favor. — The  natural  by  itself  favors  falsities  and  evils.     Favoring  evils  and 

falsities  is  not  in  accord  with  doing  good  (n.  I4[2]). 
Fear  {to). — By   "fearing  God"  is  meant  fearing  to  offend   Him,   "offending 
God"  meaning  to  sin.     This  fear  is  not  so  much  a  matter  of  fear  as  of 
love  (n.  140). 
Fear. — In  its  true  sense  the  "fear  of  God"  is  nothing  else  than  fear  of  losing 
His  love  (n.  i2,6[g]). 
W^ho  they  are  who  have  the  fear  of  God  (n.  253). 
No  one  is  reformed  in  a  state  of  fear  (n.  i39[i]). 
Fear  can  in  no  wise  take  possession  of  the  internal  of  thought,  but  it  can 

of  the  external  of  thought  (n.  i39[2]). 
Various  kinds  of  fear,  a  fear  of  the  loss  of  honor  or  gain ;  a  fear  of  civil 

punishments  (n.  J39[?]) ;  a  fear  of  infernal  punishments  (n.  139U]). 
Fear  closes  the  internal  from  above  against  influx  from  heaven  (n.  i39[6]). 
Such  fear  takes  away  rationality  and  liberty,  and  is  a  hindrance  to  man's 
ability  to  be  reformed  (n.  I39[6]). 
Feel. — Everything  that  a  man  feels  flows  in  (n.  308). 

Man  knows  so  little  as  to  amount  to  scarcely  anything  as  to  how  the  eye 
sees,  the  ear  hears,  the  nose  smells,  the  tongue  tastes,  and  the  skin 
feels  (n.  336). 
Why  the  operation  of  the  Divine  providence  is  not  made  evident  to  man's 
perceptions  and  senses  (n.  175,  176). 
Felicities  {see  Happinesses). 

Fermentation. — Ferment   (leaven)   signifies   in   the  Word   the   falsity   of   evil 
(n.  284). 
Spiritual  fermentations  are  affed;ed  in  many  ways,  both  in  the  heavens  and 
on  the  earth  (n.  25). 


CON'CERXING    THE    DIVIXE    PROVIDEx\CE. — INDEX.         33I 

There  are  evils  and  falsities  together  that  do  a  work,  when  introduced  into 
societies,  hke  that  of  leaven  put  into  meal,  or  ferment  into  new  wine, 
by  which  heterogeneous  things  are  separated  and  liomogeneous  things 
are  united,  and  purity  and  clearness  are  the  result  (n.  25). 
Fibres. — Every  man  in  hell  is  in  form  like  a  man,  though  monstrous,   in  which 
all  the  fibres  and  vessels  are  inverted  (n.  2()6[i]). 
The  workings  of  both  brains  into  fibres  and  of  fibres  into  muscles  and 
of  muscle  into  action  (n.  i8o[6]). 
Fiery  flying  serpent. — The  belief  in  instantaneous  salvation  out  of  pure  mercy 
is  the  "fiery  flying  serpent"  in  the  church  (n.  340[5]). 
The  "  fiery  flying  serpent"  means  evil  glowing  from  infernal  fire  (n.  340). 
Fig  tree  (see  Leaves). 

Finite. — What   the   Infinite  and  Eternal  is  the   finite   cannot  comprehend,  and 
yet  it  can  (n.  46,  53). 
The  conjuncftion  between  the  Infinite  and  the  finite  (n.  54). 
How  the  finite  being  becomes  capable  of  containing  what  is  infinite  (n.  54). 
By  things  finite  all  things  created  by  the  Divine,  especially  men,  spirits, 

and  angels,  are  meant  (n.  52). 
A  man  or  an  angel  is  finite,  and  purely  a  receptacle,  in  itself  dead  ;  and 
whatever  is  living  in  him   is   from  the   Divine  going  forth  conjoined 
with  him  by  contiguity,  and  appearing  to  him  as  if  it  were  his  (n.  57). 
Fire. — Why  there  is  more  of  the  fire  and  ardor  of  doing  uses  in  love  of  self  and 
the  world  than  those  have  who  are   not  in  the  love  of  self  and  the 
world  (n.  2i5[i2],  250b],  252b]). 
Firsts. — The  Lord  from  eternity,  or  Jehovah,  came  into  the  world  and  assumed 
Humanity  in  outmosts,  that  He  might  thus  from  firsts  through  outmosts 
rule  the  whole  world.     Why  the  Lord  is  called  "The  First  and  the 
Last"  (n.  i24[4]).     {See  Ultimates,  Inmosts.) 
Flame. — Some  in  the  spiritual  world  who  ascribed  all  things  to  their  own  prud- 
ence, when  instru6led,  so  blazed  up  that  flame  appeared   from   their 
nostrils  (n.  309[i]). 
Flatterers  (n.  14,  89,  104,  224). 
F/esfi. — Man  has  a  voluntary  self  ( proprium),  which  is  evil,  and  is  meant  by  "the 

will  of  the  flesh"  in  John  i.  13  (n.  298[3]). 
Flood. — The  consummation  of  the  Most   Ancient  Church  is  described  in  the 

Word  by  the  "flood"  (n.  328[3]). 
Flow  in  {to). — No  part  whatever  of  the  plan  or  preparation  (of  successful  war) 
IS  from  (man)  himself;  it  all  flows  in  either  from  heaven  or  from  hell 
— from  hell  by  permission,  from  heaven  by  providence  (n.  25if6]). 
Ever)'  thing  of  thought  and  afleclion,  even  with  the  spirits  of  hell,  flows  in 
out  of  heaven ;  but  that  this  inflowing  good  is  there  turned  into  evil 
and   this  truth    into  falsity,  thus  every  thing  into  its  opposite  (n.  288, 
294M-  .107[,]). 
The  natural  does  not  flow  into  the  spiritual,  but  the  spiritual  flows  into  the 

natural  (n.  3i4[i]). 
Every  thing  that  a  man  thinks,  and  wills,  and  speaks,  and  does  therefrom 

flows  in  from  one  fountain  of  life  (n.  292). 
All  evil  witli  its  falsity  flows  in  from  hell,  and  all  good  with  its  truth  flows 
in  from  the  Lord  (n.  3i2[4]). 
Flowers. — Man's    initiation  into   the  marriage  of  good  and  truth,  that  is,  the 
spiritual  marriage,  is  like  the  blossoms  that  the  tree  brings  forth  in  the 
spring  time;  spiritual  truths  are  the  petals  of  these  flowers  (n.  332[3]). 
Forced  {siu-  Compel). 

Forehead. —  The    Lord's  look  is  upon  the  forehead,  because  the  forehead  cor- 
responds to  love  and  the  affedions  (n.  29[2]). 
Forel<nowledge. — Knowledge    of  future   events   is   not   granted   to   man ;    the 
reason  (n.  i78[i]). 
As  a  knowledge  of  future  events  takes  away  the  human  itself,  which  is  to 


332  ANGELIC   WISDOM 

a6i  from  freedom  in  accordance  with  reason,  a  knowledge  of  the 
future  is  granted  to  no  one  (n.  I79[i]). 
Foresight  {the)  of  the  Lord  is  like  His  Divine  providence,  continual;  one  does 
not  exist  without  the  other  (n.  67,  333). 

Without  the  Lord's  foresight  and  providence  together  neither  heaven  nor 
hell  would  be  anything  but  confusion  (n.  333[2]). 

The  Lord's  foresight  has  provided  for  every  one  his  place  (n.  333[2]). 
(See  Future.) 
Form. — There  is  an  only  form  from  which  has  come  all  the  forms  that  have 
been  created  (n.  I57[2]). 

Every  form  turns  into  its  own  quality  that  which  flows  into  it  (n.  327,  160). 

Every  form,  the  general  and  tlie  particular,  or  the  universal  and  the 
special,  by  wonderful  conjunction  adt  as  one  (n.  i8o[4]). 

Whatever  has  existence  derives  from  form  that  which  is  called  quality,  and 
that  which  is  called  predicate,  also  that  which  is  called  change  of 
state,  also  that  which  is  called  relativity,  and  the  like  (n.  4[2]). 

The  form  mikes  a  one  the  more  perfectly  as  the  things  entering  into  the 
form  are  distinClly  different  and  yet  united  (n.  4[4]). 

The  form  of  a  heavenly  society  is  more  perfedl  in  proportion  as  each 
angel  is  more  distincflly  his  own,  and  therefore  free  (n.  4[4]). 

The  form  of  heaven  (n.  61). 

The  form  of  heaven  is  perfected  to  eternity  according  to  the  increase  of 
numbers,  for  the  greater  the  number  of  those  that  enter  into  the  form 
of  the  Divine  love,  which  is  the  form  of  forms,  the  more  perfedt  the 
unity  becomes  (n.  62). 

Changes  and  variations  of  state  and  form  in  the  organic  substances  of 
the  mind,  which  are  affecftions  and  thoughts,  cannot  be  shown  to  the 
eye  (n.  279[S]). 

Form  of  the  rule  of  the  life's  love  (n.  107).     (See  Substance.) 

To  form. — Every  thing  of  the  understanding  and  will  must  be  formed  by 

means  of  what  is  external  before  it  is  formed  by  the  means  of  what  is 
internal ;  since  every  thing  of  the  understanding  and  will  is  first  formed 
by  means  of  what  enters  through  the  senses  of  the  body,  especially 
through  the  sight  and  hearing  (n.  I36[7]). 
Fortune. — Can  the  cause  have  any  other  possible  source  than  the  Divine  provid- 
ence in  outmosts,  when  by  constancy  and  by  change  it  deals  wonder- 
fully with  human  prudence  and  yet  conceals  itself?  (n.  2I2[t].) 

As  the  Divine  providence  is  in  the  least  particulars  of  things  insignificant 
and  trifling,  still  more  is  it  in  the  least  particulars  of  things  not  insig- 
nificant and  trifling,  as  the  affairs  of  peace  and  war  in  the  world,  or  of 
salvation  and  life  in  heaven  (n.  2i2[2],  25i[6]). 

The  successes  and  favorable  occuiTences  of  war  are  called  in  common 
language  the  fortune  of  war ;  and  this  is  Divine  providence,  especially 
in  the  plans  and  preparations  of  the  general,  even  although  he  then 
and  afterwards  may  ascribe  it  all  to  his  own  prudence  (n.  25i[6]). 

The  heathen  formerly  acknowledged  Fortune  and  built  her  a  temple ;    so 
also  the  Italians  at  Rome  (n.  2r2[2]).     (See  Accidental.) 
Fountain. — The  Lord  is  the  one  fountain  of  life  (n.  292). 

All  the  worship  of  the  ancients  was  representative,  therefore  they  conse- 
crated fountains  (n.  255[2]). 
Foxes. — They  who  are  in  their  own  prudence  are  like  wolves  and  foxes  (n. 

3"[3])- 
Fragrant. — Good  is  in  itself  fragrant  (n.  305). 
Frauds,  their  source,  and  why  permitted  (n.  276[2]). 
Freedom. — Freedom  is  a  property  of  love,  insomuch  that  love  and  freedom  are 

one.     And  as  love  is  the  life  of  man,  freedom  also  belongs  to  his  life 

("•73W)-  ^  .   .       .     o 

Freedom,  like  love,  is  inseparable  from  wilhng  (n.  89). 


CONXERXING   THE    DIVINE    PROVIDENCE.— INDEX.         333 

There  is  infernal  fieedom  and  there  is  heavenly  freedom  (n.  43). 

What  one  thinks,  speaks,  and  does  from  each  (n.  43). 

"Whatever  a  man  thinks,  wills,  speaks,  and  does  from  freedom  seems  to  him 
to  be  his  own  (n.  43,  176). 

There  cannot  be  two  kinds  of  freedom,  in  themselves  opposite,  and  each 
freedom  in  itself  (n.  43). 

The  freedom  of  sin  is  infernal  freedom,  and  in  itself  bondage ;  and  from 
this  to  see  heavenly  freedom,  which  is  freedom  itself,  is  like  seeing  day 
when  immersed  in  thick  darkness,  or  like  seeing  what  is  from  the  sun 
above  when  covered  by  a  dark  cloud  (n.  149). 

The  difference  between  heavenly  freedom  and  infernal  freedom  is  like  that 
between  what  is  alive  and  what  is  dead  (n.  149). 

There  are  many  kinds  of  freedom,  but  in  general  three,  natural,  rational, 
and  spiritual  (n.  7Zb])-  .  , 

Natural  freedom  every  one  has  by  inheritance.  From  it  a  man  loves 
nothing  but  self  and  the  world;  his  first  life  is  nothing  else.  Think- 
ing and  willing  evils  is  man's  natural  freedom,  and  when  he  has 
contirmed  evils  in  himself  by  reasonings  he  does  evils  from  freedom  in 
accordance  with  his  reason,  thus  from  his  faculty  that  is  called  liberty. 
It  is  from  the  Lord's  Divine  providence  that  man  is  permitted  to  do 
this.  Man  is  in  this  kind  of  freedom  by  nature  because  by  inheritance  ; 
and  all  those  are  in  it  who  by  means  of  reasonings  have  contirmed  it 
in  themselves  from  the  enjoyment  of  the  love  of  self  and  the  world 

(n-  73f3.4]).  ^  .  .  u         • 

.  Rational  freedom  is  from  the  love  of  reputation  with  a  view  to  honor  or 
gain.  The  enjoyment  of  this  love  lies  in  appearing  externally  as  a 
moral  man ;  and  because  man  loves  such  a  reputation  he  does  not  de- 
fraud, commit  adultery,  take  revenge,  or  blaspheme ;  and  because  he 
makes  this  a  matter  of  reason  he  a<5ls  from  freedom  in  accordance  with 
his  reason  in  sincere,  just,  chaste,  and  friendly  ways ;  and  from  his 
reason  he  can  advocate  such  condud;  still  the  good  deeds  that  he  does 
are  not  in  tliemselves  good.  His  freedom  derives  nothing  from  a  love 
for  the  public  welfare,  neither  does  his  reason,  since  this  assents  to  his 
love.  Consequently  this  rational  freedom  is  a  more  internal  natural 
freedom.  This  freedom,  too,  by  the  Lord's  Divine  providence  remains 
with  ever)'  one  (n.  73[5])- 
-  Spiritual  freedom  is  from  a  love  for  eternal  life.  Into  that  love  and  its 
enjoyments  no  one  comes  except  he  that  thinks  evils  to  be  sins  and  in 
consequence  does  not  will  them,  and  at  the  same  time  looks  to  the 
Lord.  At  first  such  a  freedom  does  not  seem  to  be  freedom,  and  yet  it 
is.  This  freedom  increases  as  natural  freedom  decreases  and  becomes 
subservient ;  and  it  conjoins  itself  with  rational  freedom  and  purifies  it 
(n.73[6]). 
Any  ojie  may  come  into  this  freedom  if  he  is  but  willing,  because  he  has 
rationality  and  liberty,  and  the  Lord  continually  gives  the  ability  (n. 
73[7l)-      '  ,  .         ^         ,.       •    r         1 

Those  who  are  ih  a  love  of  evil  have  no  other  perception  than  that  internal 
freedom  is  freedom  itself;  while  those  who  are  in  a  love  of  good  per- 
ceive that  heavenly  freedom  is  freedom  itself,  and  consequently  its 
opposite  is  slavery,  both  to  the  good  and  to  the  evil  (n.  43). 

To  be  led  by  good  is  freedom,  and  to  be  led  by  evil  is  slavery,  because  to 
be  led  by  good  is  to  Ije  led  by  the  Lord,  and  to  be  led  by  evil  is  to  be 
led  by  the  devil  (n.  43). 

Every  man  wishes  to  be  free.  All  who  willingly  serve  for  the  sake  of 
liberty  compel  themselves,  and  when  they  compel  thenT^elves  they  ad 
frcjm  freedom  in  accordance  with  reason,  but  from  an  interior  freedom 
from  which  exterior  freedom  is  looked  upon  as  a  servant  (n.  148). 

It  is  a  law  of  the  Divine  providence  that  man  should  ad  from  freedom  in 


334  ANGELIC   WISDOM 

accordance  with  reason ;  the  freedom  that  is  here  meant  is  spiritual 
freedom    and   not   natural  freedom,    except  when    the  two    are    one 
(n.  71,  176). 
Man  cannot  be  conjoined  with  the  Lord,  and  thus  reformed,  regenerated, 
and  saved  unless  it  is  permitted  him  to  acft  from  freedom  in  accordance 
with  reason  (n.  123U],  97). 
To  a.6i  from  freedom  in  accordance  with  reason,  to  adl  from  liberty  and 
rationality,  and  to  act  from  the  will  and  the  understanding,  are  the 
same  thing ;  but  it  is  one  thing  to  acfl  from  freedom  in  accordance  with 
reason,  or  to  ac^  from  liberty  and  rationality,  and  it  is  another  thing  to 
adl  from  freedom  itself  in  accordance  with'  reason  itself,  or  to  adl  from 
liberty  itself  and  from  rationality  itself  (n.  97). 
A  man  who  does  evil  from  the  love  of  evil  and  confirms  that  evil  in  him- 
self adls  from  freedom  in  accordance  with  reason ;    but  his  freedom  is 
not  in  itself  freedom,  but  is  an  infernal  freedom ;   and  his  reason  is  not 
in  itself  reason,  but  is  a  spurious  or  false  reason  (n.  97). 
Man  has  freedom  of  reason  by  his  being  midway  between  heaven  and  the 
world,  and    by   his   ability   to   think  from   heaven  or  from  the  world 
(n.  142). 
Only  such  as  have  suffered  themselves  to  be  regenerated  by  the  Lord  adl 
from  freedom   itself  in   accordance  with  reason  itself;  all  others  adl 
from  freedom  in  accordance   with   thought,   to  which  they  give  the 
semblance  of  reason.     And  yet  every  man,  unless  born  foolish  or  ex- 
cessively stupid,  is  able  to  attain  to  reason  itself,  and  through  it  to 
freedom  itself  (n.  9S[i]). 
Man  is  led  by  the  Lord  continually  in  freedom,  and  is  also  reformed  and 
regenerated  in  freedom  (n.  43).     (Sc-e  Liberty.) 
Freely. — To  will  freely  as  if  from  himself  is  from  a  faculty  continually  given  him 
by  the  Lord  that  is  called  liberty  (n.  g6[2]). 
So  long  as  enjoyment  from  the  love  of  evil  rules,  man  is  not  able  to  will 
freely  what  is  good  and  true,  and  to  make  these  to  be  of  his  reason  (n. 
85). 
Every  man  can  freely,  yea,  most  freely,  think  as  he  wishes  as  well  against 
God  as  for  God ;  and  he  that  thinks  against  God  is  rarely  punished  in 
the  natural  world,  because  there  he  is  always  in  a  state  to  be  reformed ; 
but  he  is  punished  after  death  in  the  spiritual  world,  for  he  can  there  no 
longer  be  reformed  (n.  249[i]). 
French  (the)  called  a  noble  nation  (n.  257[4]). 
Friendship  {spiritual)  and  relationship,  how  shown  in  the  spiritual  world  (n. 

338U]). 
Fructifications. — Frudlifications  and  multiplications  have  not  failed  from  the  be- 
ginning of  creation,  nor  will  ever  fail  to  eternity  (n.  56[3]). 
Affections  may  be  frudlified  and  perceptions  multiplied  without  end  (n.  57). 
This  ability  to  frudlify  and  multiply  without  end,  that  is,  infinitely  and 
eternally,  men  have  in  natural  things,  the  spiritual  angels  in  spiritual 
things,  and  the  celestial  angels  in  celestial  things  (n.  57). 
Fruits. — Spiritual  goods,  which  are  the  goods  of  charity,  are  like  fruit ;  and  these 
are  signified  by  "fruit"  in  the  Word  (n.  332[3]). 
The  primary  adlivities  of  the  spiritual  marriage  are  like  the  beginnings  of 
the  fruit  (n.  332[3]). 
Future. — The  entire  future  is  to  the  Lord  the  present,  and  the  entire  present  is 
to  Him  the  eternal  (n.  333b]). 
A  knowledge  of  the  future  is  granted  to  no  one  ;  nevertheless  every  one  is 
permuted  to  form  conclusions  about  the  future  from  reason  (n.  i79[i]). 
A  longing  to  know  things  future  is  innate  with  most  people;  but  this  long- 
ing has  its  origin  in  a  love  of  evil,  and  is  therefore  taken  away  from  those 
who  believe  in  the  Divine  providence  (n.  i79[i]).     {See  Foresight.) 


CONCERNING    THE    DIVINE    PROVIDENCE. — INDEX.         335 

Gangrene. — Evils  if  prevented  by  any  providence  would  remain  shut  in,  and  like 
the  diseases  called  cancer  and  gangrene,  would  spread  and  consume  all 
that  is  vital  in  man  (n.  25i[iJ). 
Garden. — "The  garden  of  Eden"  signifies  the  wisdom  of  the  men  of  the  most 

Ancient  Church  (n.  241,  3i3[2]). 
Garments  (white)  signify  a  state  cleansed  from  evil  (n.  279[3]). 
Genera/. — A  general  thing  exists  from  its  particulars  (n.  20i[2]). 
Generation  (the  organs  of),  in  either  sex  correspond  to  societies  of  the  inmost 

heaven   (n.  I44[3]). 
Genesis. — The  learned  try  to  explain  the  contents  of  the  first  chapter,  and  at 
length  confess  that  they  do  not  understand  it.     The  new  creation  itself, 
that  is,  the  regeneration  of  the  man  of  the  Most  Ancient  Church  is  de- 
scribed therein  (n.  24i[i,2]). 
Genii. — The  most  cunning  sensual  men  are  called  Genii.     Their  hell  described 
(n.  310U]). 
Those  that  have  done  good  and  have  believed  it  to  be  from  themselves,  if 
after  death  they  do  not  receive  the  truth,  mingle  with  infernal  genii  and 
at  length  come  to  be  one  with  them  (n.  93). 
Gentiles. — The  human  race  is  ten  times  more  numerous  in  Mohammedan  and 
Gentile  lands  than  in  the  Christian  portion ;  and  in  the  latter  there  are 
few  who  place  religion  in  life.    What  more  insane  belief,  then,  can  there 
be  than  to  hold  that  only  these  latter  are  saved  and  the  former  are  damned, 
and  that  man  gains  heaven  by  his  birth  and  not  by  his  life  ?  (n.  33o[7].) 
All  that  have  lived  well  and  have  acknowledged  God  are  instru(fled  after 
death  by  angels ;  and  then  all  those  that  had  been,  while  they  lived  in 
the  world,  in  the  two  essentials  of  religion  accept  the  truths  of  the  church 
such  as  they  are  in  the  Word,  and  acknowledge  the  Lord  as  the  God 
of  heaven  and  of  the  church  (n.  328[8]). 
A  Gentile  thinks  about  God  from  religion  in  his  life  more  than  a  Christian 
does  (n.  322[5]). 
Germans  [the). — What  the  Germans  teach  in  their  exhortation  to  the  holy  com- 
munion (n.  ii4[i]). 
Glottis,  its  funcflions  (n.  279[8]). 

Goats. — By  "goats  "  in  the  Word  are  meant  those  who  separate  faith  from  charity 
(n.  258[i]). 
By  the  "  goats"  spoken  of  by  the  Lord  in  Matt.  xxv.  32-46  are  meant  such 
as  neglecft  to  think  about  evil,  and  because  of  this  are  continually  in 
evil  (n.  ioi[i]). 
God  is  one  in  person  and  essence,  in  whom  is  a  trinity,  and  the  Lord  is  that  God 
(n.  262[i]). 
If  man  clearly  saw  the  Divine  providence,  either  he  would  deny  God  or  he 

would  make  himself  to  be  God  (n.  i82[i]). 
There  are  some  who  have  arrogated  to  themselves  Divine  power  and  wish 
to  be  worshipped  as  gods  (n.  2$-j[i]).     {.See  the  Lord,  Babylon.) 
Good  is  the  delight  of  the  aftection  of  acfiing  and  thinking  in  accordance  with 
Divine  order  (n.  279[5]). 
Myriads  of  aflecflions  enter  into  and  compose  every  single  good,  and  these 
myriads  are  in  such  order  and  conne(ftion  in  man's  interiors  that  no  one 
can  be  changed  unless  at  the  same  time  all  are  changed  (n.  279[5]). 
There  is  inherent  in  all  good  a  love  of  protedling  itself  against  evil  and  of 

separating  it  from  itself  (n.  233[2]). 
By  good  is  meant  that  which  universally  embraces  and  involves  all  things 

of  love  (n.  ii[i]). 
What  is  good  apart  from  any  thing?   Can  it  be  called  good,  since  no  affec- 
tion or  perception  can  be  predicated  of  it?  (n.  ii[i].) 
Every  good  is  called  good  from  its  delight  or  its  blessedness  (n.  324[6]). 
Good  of  life,  or  living  rightly,  is  shunning  evils  because  they  are  against 
religion,  thus  against  God  (n.  326f8]). 


336  ANGELIC   WISDOM 

Terms  good  and  truth  of  good,  also  evil  and  falsity  of  evil  explained  (n. 

233[0). 

Good  and  use  are  one  (n.  233[5]). 
Good  and  truth. — All  things  in  the  universe  have  relation  to  good  and  truth  and 
to  their  conjuncflion.     Good  belongs  to  love  and  truth  to  wisdom ;  for 
love  calls  all  that  pertains  to  it  good,  and  wisdom  calls  all  that  pertains 
to  it  truth  (n.  5b]). 

Every  one  calls  that  good  which  from  the  love  of  his  will  he  feels  to  be 
delightful ;  and  he  calls  that  truth  which  from  the  wisdom  of  his  un- 
derstanding he  perceives  to  be  enjoyable  therefrom  (n.  I95[2]). 

Good  is  nothing  apart  from  truth,  and  truth  is  nothing  apart  from  good  (n. 

"[■],  13)- 
After  death  every  one  must  be  both  in  good  and  in  truth  or  must  be  both 

in  evil  and  in  falsity  (n.  18). 
In  angels  of  heaven  and  in  men  on  earth  good  is  good  in  itself  only  so  far 
as  it  has  become  one  with  truth ;  and  truth  is  truth  in  itself  only  so  far 
as  it  has  become  one  with  good  (n.  10). 
Good  is  not  in  the  least  good  except  so  far  as  it  has  become  one  with  its 
truth,  and  that  truth  is  not  in  the  least  truth  except  so  far  as  it  has 
become  one  with  its  good  (n.  13). 
Every  good  and  truth  is  from  the  Lord  (n.  32i[4]). 
Good  cannot  exist  apart  from  its  truth,  nor  evil  apart  from  its  falsity;  for 

they  are  bedfellows  or  consorts  (n.  233[i]). 
Every  one's  good  is  that  which  is  delightful  to  his  affedlion ;  and  truth  is 

that  which  is  enjoyable  therefrom  to  his  thoughts  (n.  I95[2]). 
Goods  and  truths  are  changes  and  variations  of  state  in  the  forms  of  mind ; 
but  these  are  perceived  and  have  their  life  solely  by  means  of  their 
delights  and  enjoyments  (n.  I95[3])- 
What  natural  truth  and  good  are,  and  what  spiritual   truth  and  good  are 

(n.  3i2[i]). 
All  good  with  its  truth  flows  in  from  the  Lord  (n.  3i2[4]). 
Gospel. — It  has  been  provided  by  the  Lord  that  those  who  could  not  be  reached 
by  the  Gospel,  but  only  by  a  religion,  should  also  "be  able  to  have  a 
place  in  the  Divine  man,  that  is,  in  heaven  (n.  254[i,3]). 
Govern. — The  Lord  governs  hell  by  means  of  opposites,  and  the  evil  who  are 
in  the  world  He  governs  in  hell,  in  respecT;  to  their  interiors,  but  not  in 
respeft  to  their  exteriors  (n.  307).     {See  Rule.) 
Government. — What    is    called    Divine    providence    is  the  government  of  the 
Lord's  Divine  love  and  Divine  wisdom  (n.  2). 
The    Lord   governs   every   least  particular,  in  an   evil  man  as  well  as  in 
a  good  man,  for  the  Lord's  government  is  what  is  called  the  Divine 
providence  (n.  285[2]). 
Governments  in  heaven. — There  are  governments  in  heaven,  and  consequently 

administrations  and  funcftions  (n.  2i7[3]).     {See  Heaven.) 
Grafting. — Man  is  a  corrupt  tree  from  the  seed  ;  nevertheless  a  grafting  or  bud- 
ding with  shoots  taken  from  the  tree  of  life  is  possible,  whereby  the 
sap  drawn  from  the  old  root  is  turned  into  sap  forming  good  fruit  (n. 
332[4]).     {See  Ingrafted.) 
Crain. — Not  a  grain  of  will  or  of  prudence  that  is  his  own  is  possible  in  any 

man  (n.  293). 
Grandfather. — Sometimes  the  features  of  a  gi-andfather  reappear  in  those  of  a 

grandson  or  a  great-grandson  (n.  2'jja[2]). 
Graven  images  {see  Idols). 

Great  and  rich. — The  fate  of  most  of  those  who  have  become   great  and  rich 
in  the  natural  world,  and  in  this  regarded  themselves  only  fn.  185V 
Both  the  evil  and  the  good  are  exalted  to  honors  and  advanced  to  wealth 
(n.  2i7a[2]). 
Guarding. — The  guarding  of  the  way  to  the  tree  of  life  (in  Gen.  iii.  24)  signi- 


CONCERNING   THE    DIVINE    PROVIDENCE. — INDEX.         337 

fies  the  Lord's  care  lest  the  holy  things  of  the  Word  and  the  chui-ch 
be  violated  (n.  3i3[3]). 
Guilty. — If  a  man  knows  an  evil  and  does  not  shun  it  the  blame  is  imputed  to 
him,  and  he  becomes  guilty  of  that  evil  (n.  294[4]). 

Hair. — A  "hair"  signifies  in  the  Word  the  least  of  all  things  (n.  159). 
Happinesses. — The  happinesses  of  heaven  cannot  be  described  in  words,  al- 
though in  heaven  they  are  perceptible  to  the  feeling  (n.  39[i]). 
These  happinesses  enter  as  man  puts  away  the  lusts  of  the  love  of  evil  and 

falsity  as  if  of  himself  (n.  39[2]). 
Happinesses  in  infinite  variety  are  in  every  affecftion  for  good  and  truth, 

especially  in  an  affedtion  for  wisdom  (n.  39[2]). 
Happinesses,  that  is,  beatitudes  and  pleasures,  are  e.xalted  as  the  higher 
degrees  of  the  mind  are  opened  (n.  37). 
Happy. — The  more  nearly  a  man  is  conjoined  with  the  Lord  the  happier  he  be- 
comes (n.  37). 
Harmony. — Harmonies  of  sound  are  of  infinite  variety,  liul  they  would  be  im- 
possiljle  unless  the  atmospheres  were  constant  in  iheir  laws  and  the 
ears  in  their  form  (n.  I90[2]). 
Hatreds. — The  love  of  self  regards  every  one  as  its  servant,  or  as  its  enemy  if 

he  does  not  serve  it,  and  this  is  the  siuirce  of  haired  (n.  276[2]). 
Heads. — "The  seven  heads  of  the  dragon"  {Apoc.  xii.  3,  9)  signify  craftiness 
(n.  3io[5]K 
"The  serpent's  head"  {Gen.  iii.  15)  signifies  the  love  of  self  (n.  2ii[i], 

24l[i]). 

Heal. — How  the  Lord  heals  man  (11.  28i[3]). 

To  heal  the  understanding  alone  is  to  heal  man  only  from  without;  this 
would  be  like  palliative  healing.  It  is  the  will  itself  that  must  be 
healed  by  means  of  instruction  and  exhortation  in  the  understanding 
(n.  282). 
The  Lord  heals  the  love  of  man's  will,  first  by  means  of  fears,  and  after- 
wards by  means  of  loves  (n.  283). 
Hear. — Every  thing  that  a  man  hears  flows  in  (n.  3o8[2]). 

Hearing  cannot  exist  apart  from  its  form,  which  is  the  ear  (n.  279[6]). 
Heart  {the),  means,  in  the  spiritual  sense,  afifecftion  which  belongs  to  the  love 
or  will  (n.  80). 
What  is  not  in  the  heart  perishes  in  the  understanding;    the  "heart" 

meaning  man's  love  (n.  I72[6]). 
The  heart  and  lungs  in  the  body  correspond  to  the  will  and  uiiderstand- 

i"g  (»•  193[=])- 
As  the  motion  of  the  heart,  together  with  the  respiration  of  the  lungs,  gov- 
erns the  whole  man  in  respecfl  to  his  body,  so  the  will   together  with 
the  understanding  governs  the  whole  man  in  respecl  to  his  mind  (n. 

193W)- 
The  natural  principle  of  life   is   the  heart's  pulsation,  and  the  spiritual 

principle  of  life  is  the  mintl's  volition  (n.  I93[2]). 
The  heart  joins  with   itself  the   lungs,  and  the  will  joins  with  itself  the 

understanding  (n.  I93[2]). 
The  heart  collecfts  and  distributes  the  blood  (n.  336). 
Funcflions  of  the  heart  (n.  174,  279(7],  296[i4]). 
Heat. — Spiritual  heat  and  spiritual  light  in  their  going  forth  from  the  Lord  as 

a  sun  make  one  (n.  4). 
The  heat  in  the  spiritual  world  is  the  iJivine  love  going  forth  (n.  292[3]). 
Analogy  between  the  effedls  produced  by  spiritual  heat  and  those  produced 

by  natural  heat  (n.  292,  160). 
Vital  heat  is  from  the  delights  of  the  affecflions,  and  from  the  enjoyment 

of  the  perceptions  and  thoughts  (n.  I95[2]). 


338  ANGELIC   WISDOM 

Heaven  is  from  the  human  race  (n.  27). 

Heaven  is  not  the  same  thing  to  one  as  to  another  (n.  28[iJ) . 

Heaven  is  from  those  who  are  in  the  love  of  good  and  consequent  under- 
standing of  truth  (n.  27[i]). 

Heaven  is  an  abiding  with  the  Lord  to  eternity  (n.  27[2]). 

Heaven  from  the  human  race  was  the  end  in  creation  and  the  end  of 
His  Divine  providence  (n.  27[2],  323). 

Heaven  is  conjuncflion  with  the  Lord  (n.  28[i]). 

It  is  not  from  the  angels  but  from  the  Lord  that  heaven  is  heaven,  for  the 
love  and  wisdom  in  which  angels  are,  and  which  make  heaven,  are 
not  from  the  angels  but  from  the  Lord,  and  in  facft  are  the  Lord  in 
them  (n.  28[i]). 

Heaven  is  in  the  human  form  (n.  204). 

Heaven  in  the  complex  resembles  a  single  man,  whose  life  or  soul  is  the 
Lord.  In  that  heavenly  man  are  all  things  that  are  in  a  natural  man, 
with  a  difference  like  that  between  heavenly  and  natural  things  (n.326[9]). 

The  entire  heaven  is  as  one  man  before  the  Lord,  and  likewise  each  so- 
ciety of  heaven,  and  it  is  from  this  that  each  angel  is  a  man  in  com- 
plete form  (n.  64,  I24[2],  254[3]). 

The  entire  heaven  is  divided  into  two  kingdoms,  one  of  which  is  called 
the  celestial  kingdom,  the  other  the  spiritual  kingdom,  and  each  into 
societies  without  number  (n.  2I7[3]). 

Heaven  is  divided  into  as  many  general  societies  as  there  are  organs, 
viscera,  and  membranes  in  a  man,  and  each  general  society  is  divided 
into  as  many  less  general  or  particular  societies  as  there  are  larger 
divisions  in  each  of  the  viscera  and  organs  (n.  65,  68). 

The  entire  heaven  is  arranged  into  societies  according  to  affedlions  of 
good  (n.  278[6]). 

No  one  becomes  an  angel,  that  is,  comes  into  heaven,  unless  he  carries 
with  him  from  the  world  what  is  angelic  (n.  60). 

Heaven  is  granted  only  to  those  who  know  the  way  to  it  and  walk  in  that 
way  (n.  60). 

A  brief  description  of  heaven  (n.  60-62). 

The  angelic  heaven  is  an  image  of  the  Infinite  and  Eternal  (n.  62). 

It  is  most  important  to  know  what  heaven  is  in  general  or  in  many,  and 
what  it  is  in  particular  or  in  the  individual,  and  what  it  is  in  the  spirit- 
ual world  and  what  it  is  in  the  natural  world  (n.  27[3]). 

The  Lord's  heaven  in  the  natural  world  is  called  the  church;  and  an  an- 
gel of  that  heaven  is  a  man  of  the  church  who  is  conjoined  with  the 
Lord,  and  who  becomes  an  angel  of  the  spiritual  heaven  after  he  leaves 
this  world  (n.  30). 

Heaven  is  made  up  of  myriads  of  myriads  of  angels  (n.  62). 

In  heaven  there  are  both  rich  and  poor  and  both  great  and  small,  and  in 
hell  also  (11.  217). 

Each  angel  is  a  heaven  in  the  least  form ;  and  heaven  in  general  consists 
of  as  many  heavens  as  there  are  angels  (n.  31). 

Man  by  creation  is  a  heaven  in  the  least  form  (n.  67). 

Every  one  who  permits  himself  to  be  led  to  heaven  is  prepared  for  his 
own  place  in  heaven  (n.  67), 

Those  that  have  acknowledged  God  and  His  Divine  providence  constitute 
heaven  (n.  205). 

The  entire  heaven  acknowledges  the  Lord  alone,  and  whoever  does  not 
acknowledge  Him  is  not  admitted  into  heaven,  for  heaven  is  heaven 
from  the  Lord  (n.  263[3]). 

The  Mohammedan  heaven  is  divided  into  three  heavens,  a  highest,  a  mid- 
dle, and  a  lowest  (n.  255[5].)     {See  Mohammedans.) 
Heber.— The  Ancient  Church  was  notably  changeil  by  Heber  (or  Eber),  from 
v.-hom  arose  the  Hebraic  Church  (n.  32S[2]). 


CO.NXERNING    THE    DIVINE  PROVIDENXE. — INDEX.  339 

Hebra.c  Church.  —  In   the  Hebraic  Church,  which  arose  from  Heber,  worship 

by  sacrifices  was  first  instituted  (n.  32S[2]). 
HeU  consists  of  myriads  of  myriads,  and  every  one  there  is  in  form  like  a  man, 
though  monstrous,  in  which  all  the  fibres  and  vessels  are  inverted  (n. 
296[i]). 
Hell  is  in  the  human  form,  but  it  is  a  monstrous  human  form,  like  that 

of  the  devil,  by  whom  is  meant  hell  in  the  whole  complex  (n.  204). 
An  evil  man   is  hell  in  the  least  form  (n.  296[i]). 
The  entire  hell  is  arranged  in  societies  according  to  lusts  of  evil,  opposite 

to  the  affecflions  of  good  (in  the  societies  in  heaven)  (n.  2'jSd[6]). 
Those  that  have  acknowledged  nature  alone  and  human  prudence  alone 

constitute  hell  (n.  205). 
Many,  especially  such  as  have  confirmed  themselves  in  a  faith  separated 
from  charity,  do  not  know  that  when  they  are  in  evils  they  are  in  hell 
(n.  ioi[i]). 
The  hells  abound  in  unclean  things  (n.  38[2]). 

All  in  hell  wish  to  do  evil  to  all,  while  those  in  heaven  wish  to  do  good 
to  all  (n.  2i5[8]).     (SiY  Devil,  Satan.) 
Hereditary  evil. — It  is  admitted  in  the  church  that  every  man  has  hereditary 
evil,  and  that  from  this  he  is  in  the  lust  of  many  evils.    This  evil  is  said 
to  be  from  Adam  and  his  wife,  but  this  an  error  ;    for  every  one  is  born 
into  it  from  his  parent,  and  the  parent  from  his  parent,  and  thus  it  is 
successively  transferred  from  one  to  another ;   so  it  is  increased  and 
grows,  as  it  were,  and  is  transmitted  to  offspring  (n.  2y'ja[i],  328[7]). 
Man,  because  of  his  hereditary  evil,  is  always  panting  for  the  lowest  hell ; 
but  the  Lord  by  His  providence  is  constantly  leading  and  drawing  him 
away  from  it,  first  to  a  milder  hell,  then  out  of  hell,  and  finally  to  Him- 
self in  heaven  (n.  i83[i]). 
The  passion  to  be  greatest  and  richest  lies  most  deeply  hidden  in  heredit- 
ary evil ;  but  providence  takes  it  away  so  quietly  and  gradually  that 
man  knows  nothing  about  it  (n.  i83[2]). 
Spirits  shown  that  they  are  in  hereditary  evils  of  which  they  had  been 
ignorant  before  (n.  zjgl^]). 
Heresies  in  the  Christian  world  (n.  238,  239,  259). 
The  confirmations  of  heresies  (n.  3i8[2]). 
That  only  such  as  are  born  within  the   church  are  saved  is   an  insane 

heresy  (n.  329[3],  330[5]). 
That  any  of  the   human  race  are  damned  by  predestination   is  a  cruel 
heresy  (n.  329[3],  330[8])- 
Heretic.  — What  heretic  can  see  his  falsities  unless  he  accepts  the  genuine  truths 

of  the  church?  (n.  3i8[6].) 
Hieroglyphics,  whence  derived  (n.  255[2]). 

Holiness.  —  A  spiritual  holiness,  which  is  also  called  the  spirit  of  truth  going 
forth  from  the  Lord,  is  within  each  of  the  jjarticulars  of  the  sense  of 
the  letter  of  the  W(jrd.     This  holiness   is  injured  when  the  Word  is 
falsified  and  adulterated  (n.  23i[3]). 
Holy  Spirit  (the). — The  Divine  going  forth  is  called  the  Holy  Spirit  (n.  262[5]). 
Home  (s'-e  House). 

Honors  and  possessions  may  be  blessings  and  also  may  be  curses  ;  when  bless- 
ings  they   are  from   God,  and  are  spiritual   and   eternal;  when   curses 
they  are  from  the  devil,  and  are  temporal  and  perishable  (n.  2i6[2l). 
Whv  the  I)ivine  providence  permits  the  impious  in  heart  to  be  raised  to 

dig  .ities  and  enriched  with  possessions  (n.  250[3]). 
The  L'jrd  never  leads  man  away  from  seeking  honors  or  from  acquiring 
wealth,  but  only  leads  him  away  from  a  desire  to  seek  honors  for  the 
sake  r)f  mere   eminence,  that    is,   for  the  sake  of  himself  (n.  l83[4]). 
(S.-e  Dignities.) 
Hope — The  source  of  what  is  called  hope  (n.  I78[i]). 


340  ANGELIC   WISDOM 

Horns. — "The  ten  homs  of  the  dragon"  [Apoc.  xii.  3)  signify  the  power  of  per- 
suading by  fallacies  (n.  3io[5]). 
House. — No  one  (in  the  spiritual  world)  can  occupy  any  house  but  his  own; 
each  one  in  a  society  has  his  own  house,  and  this  he  finds  ready  for 
him  as  soon  as  he  enters  the  society.  Outside  of  his  house  he  may  be 
in  close  association  with  others,  but  he  cannot  stay  anywhere  except  in 
his  own  house  (n.  338[4]). 
Human. — Every  one  has  what  is  truly  human  from  rationality  (n.  227[6]). 

To  think  from  the  truth  is  the  truly  human  principle,  and  therefore  the 

angelic  (n.  32i[5]). 
The  essential  human  is  to  think  and  to  will  from  God  (n.  293). 
Christians  in  their  thought  separate  His   Divine  from   His   Human,  and 
place  the   Divine  near  the   Father  in  heaven,  and  His  Human  they 
know  not  where  (n.  255U],  262[4]). 
They  make  His   Human  like  the   human  of  another  man,   and  do  not 

know  that  they  thus  separate  soul  and  body  (n.  262[4]). 
The  essential  humanity  consists  in  the  two  faculties   called  liberty  and 
rationality  (n.  2Si[3]). 
Humble. — The  Lord  constantly  humbles  the  proud  and  exalts  the  humble  (n.  i83[4]) . 
Husband. — Why  the  Lord  is  called  in  the  Word  "the  Husband"  (n.  8). 
Hyperbola. — There  is  no  such  approximation  of  angelic  wisdom  to  the  Divine 
wisdom  as  to  come  near  it.     It  may  be   compared  to  a  straight  line 
drawn  near  a  hyperbola,  which  is  said  to  approach  it  continually  but 
never  to  touch  it  (n.  335[2]). 
Hypocrisy  is  lighter  or  more  grievous    in   the    measure   of  the    confimiations 

against  God  and  the  outward  reasonings  in  favor  of  God  (n.  23i[4]). 
Hypocrites  (n.  i4[i],  89,  104b],  io9[i],  222b],  224[i],  23i[4]). 

Hypocrites   are    sometimes   permitted   to  speak  otherwise   than  as  they 
think,  but  the  tone  of  their  speech  discloses  them  (n.  224[3]). 


Idealists  are  visionaries  (n.  46[2]). 

Ideas. — In  every  one  who  has  any  religion  there  is  implanted  a  knowledge  that 
after  death  he  will  live  as  a  man  ;  this,  however,  is  not  in  the  natural 
ideas  belonging  to  their  external  thought,  but  in  the  spiritual  ideas  be- 
longing to  their  internal  thought  (n.  274[io]). 
There  are  abstract  ideas  by  means  of  which  the  existence  of  things  can 

be  seen,  if  not  the  nature  of  them  (n.  46[i]). 
The  two  properties  of  nature,  space  and  time,  must  needs  limit  ideas,  and 
cause  abstracfl  ideas  to  be  as  nothing ;  but  if  these  can  be  withdrawn 
in  man,  as  they  are  in  an  angel,  the  infinite  may  be   comprehended 
(n.  46H). 

Idolaters. — Those  who  confirm  in  themelves  the  appearance  apart  from  the 
truth  are  all  interior  idolaters,  since  they  are  worshippers  of  self  and 
the  world.  If  they  have  no  religion  they  become  vvorshippers  of 
nature,  and  thus  atheists ;  while  if  they  have  a  religfon  they  become 
worshippers  of  man  and  even  of  images  (n.  i54[2]). 

Idolatry. — The  origin  of  idolatry  (n.  255[2]). 

Among  the  ancients  there  was  a  knowledge  of  correspondences  ; from 

that  knowledge  they  knew  the  signification  of  animals  of  every  kind, 

and  made  graven  images  of  them, to  call  to  remembrance  the 

holy  things  which  they  signified  (n.  255[2]). 
After  a  time  their  posterity  began  to  worship  the  graven  images  themselves, 

and   from  this  the  idolatries  arose  which  filled  the  whole  world 

(n.  255[3],  264[61). 

Idols. — There  are  many,  even  in  the  Christian  world,  who  worship  idols  and 
graven  images,  to  whom  these  are  serviceable  as  a  means  of  awakening 
thought  about  God  (n.  254[5]). 


CONCERNING    THE    DININE    PROVIDENCE. — INDEX.         34I 

Ignorance. — No  one  is  refornieil  in  a  stale  of  ignorance,  because  all  reformation 

is  effedled  by  means  of  truths  and  a  life  according  to  them  (n.  143). 
Illumination  [se,  Enlightenment). 
Image  and  likeness  of  God,  terms  explained  (n.  27,  328[6]). 

Man's  being  an  "image"'  of  God  means  that  he  is  a  recipient  of  the 
Divine  wisdom,  his  being  a  "likeness"  of  God  means  that  he  is  a 
recipient  of  the  Divine  love ;  thus  the  receptacle  called  the  under- 
standing is  an  image  of  God  and  the  receptacle  called  the  will  is  a 
likeness  of  God  (n.  328[5]). 

God's  image  and  God's  likeness  are  not  destroyed  in  man,  but  are  seem- 
ingly destroyed  ;  for  they  remain  implanted  in  his  two  capacities  called 
liberty  and  rationality  (n.  328[6]). 

The  angelic  heaven  is  the  very  image  and  likeness  of  the  Lord  (n.  163). 

In  the  created  universe  there  is  an  image  of  man,  and  this  is  an  image  of 
what  is  infinite  and  eternal,  thus  an  image  of  God  the  Creator,  that  is, 
of  the  Lord  from  eternity  (n.  52). 

The  Divine  love  and  the  Divine  wisdom,  which  in  the  Lord  are  one,  and 
which  go  forth  as  one  from  the  Lord,  in  a  certain  semblance  are  in 
every  thing  created  by  Ilim  (n.  8). 

The  Divine  providence  presents  an  image  of  the  Infinite  and  Eternal 
in  the  variety  of  all  things,  and  in  the  frucflification  and  multiplication 
of  all  things  (n.  57). 

The  image  of  the  Infinite  and  Eternal  is  in  man  exclusively  in  the  mar- 
riage of  good  and  truth  (n.  58). 

So  far  as  heaven  and  the  church  in  general,  or  an  angel  of  heaven  and  a 
man  of  the  church  individually,  are  in  the  marriage  of  good  and  truth, 
they  are  an  image  and  likeness  of  the  Lord  (n.  8). 

The  ability  to  understand  truth  is  from  the  Divine  wisdom,  and  the 
ability  to  do  good  is  from  the  Divine  love.  This  ability  is  the  image 
of  God,  which  remains  in  every  sane  man  and  is  not  eradicated  (n. 

322[i]). 

Images. — There  are  some  to  whom  graven  images  are  serviceable  as  a  means  of 

awakening  thought  about  God  (n.  254[5]).     (See  Statue.) 
Immediate.     \ — Salvation  by  immediate  mercy  is  impossible  (n.  221,  279). 
Immediately.  )     Man  is  not  taught  immediately  from  heaven,  but  mediately  (n. 

254['l)- 
Man  is  led  and  taught  by  the  Lord  alone,  and  is  led  and  taught  immed- 
iately by  Him  when  this  is  done  from  the  Word  (n.  I72[6J). 
That  this  is  done  mediately  through  preaching  does  not  take  away  the 
immediatene.  s  (n.  I72[6]). 
Immortal. —  That  which   is  mortal  in  man  is  taken  away  by  death,  and  what  is 
immortal  in  him,  which  is  his  mind,  is  unveiled,  and  he  then  becomes 
a  spirit  in  human  form  (n.  324(3]). 
Immortality. — Man  without  liberty  and  rationality  could  not  have  immortality 
and  eternal  life  (n.  96[i.7]). 
By  means  of  these  two  faculties  there  is  a  conjuncflion  of  the   Lord  with 

every  man,  and  every  man  has  immortality  (n.  96[7]). 
Difference  between  immortality  and  eternal  life  (n.  gOlj]). 
The  interior  idea  of  the  sages  or  wise  men  of  old  in  regard  to  immortality 

(n.  324[3]). 
Why  some  aspire  to  an  immortality  of  fame  (n.  274[9l)- 
Impieties. — All  imiiieties  and  the  glorying  in  them  are  permissions,  the  causes  of 

which  are  laws  of  Divine  providence  (n.  249(1]). 
Impious. — Why  the  Divine  providence  pennits  the  impious  in  heart  to  be  raised 

to  dignities  and  enriched  with  possessions  (n.  250[3]). 
Infancy.  \  — Every  one  who  dies  in  infancy  enters  heaven,  is  there  brought  up 
Infants,  i     and  instrudted  as  a  man  is  in  the  world,  and  through   an  affeclion 
for  good  and  truth  imbibes  wisdom  and  becomes  an  angel  (n.  324[9]). 


342  ANGELIC   WISDOM 

The  Lord  provides  that  all  who  die  in  infancy  shall  be  saved,  wherever 
born  (n.  328[8]).  (See  Children.) 
Infinite  (n.  46-49).  The  angels  understood  by  the  Infinite  nothing  else  than 
the  Divine  being  (essi.-).  An  infinity  of  space  is  impossible,  also  an 
infinity  of  time,  because  infinity  is  without  end,  either  first  or  last,  that 
is,  without  limits  (n.  48H). 

The  Infinite  and  Eternal,  thus  the  Lord,  must  be  thought  of  apart  from 
space  and  time  (n.  51). 

The  Divine  providence  in  every  thing  that  it  does  looks  to  what  is  infinite 
and  eternal  from  itself  (n.  55,  69). 

The  infinite  and  eternal  that  the  Lord  looks  to  in  forming  His  heaven  out 
of  men  is  that  it  shall  be  enlarged  to  infinity  and  to  eternity  (n.  202[i]). 

The  Lord's  Divine  love  is  infinite  and  His  Divine  wisdom  is  infinite,  and 
infinite  things  of  love  and  of  wisdom  go  forth  from  the  Lord,  and 
these  flow  into  all  in  heaven  and  therefrom  into  all  in  hell,  and  from 
both  of  these  into  all  in  the  world  (n.  294[6]).  {See  Finite,  Image.) 
Influx. — Everything  that  a  man  thinks  and  wills,  and  says  and  does  therefrom,  is 
from  influx — if  good  from  influx  out  of  heaven,  and  if  evil  from  influx 
from  hell ;  or  what  is  the  same,  that  good  is  from  influx  from  the 
Lord,  and  evil  from  what  is  man's  own  {proprium)  (n.  287,  288,  291, 
294,  307,  308). 

The  Lord's  influx  is  into  the  love  of  good  and  into  its  affedions,  and 
through  these  aftecftions  into  the  perceptions  and  thoughts ;  so  the  in- 
flux of  the  devil,  that  is,  of  hell,  is  into  the  love  of  evil  and  into  its 
affedlions,  which  are  lusts,  and  through  these  into  the  perceptions  and 
thoughts  (n.  33[3]). 

Those  who  are  taught  by  influx  what  to  believe  or  what  to  do  are  not 
taught  by  the  Lord  or  by  any  angel  of  heaven,  but  by  some  enthus- 
iastic spirit  (n.  32i[3]). 

All  influx  from  the  Lord  takes  place  by  enlightenment  of  the  understand- 
ing, and  by  an  affedion  for  truth  and  through  affedlion  into  the 
understanding  (n.  32i[3]). 

By  influx  from  the  spiritual  world,  which  does  not  compel,  man's  spirit  has 
full  liberty  in  thinking,  willing,  believing,  and  loving  (n.  I29[i]). 

Man  must  ad  from  freedom,  as  if  from  himself,  and  not  let  his  hands 
hang  down  and  wait  for  influx  (n.  200,  2io[i],  32i[3]). 

Influx  is  received  by  the  angels  in  the  perception  of  truth  and  in  thought, 
for  in  these  the  influx  becomes  apparent  to  them,  but  not  in  the  affec- 
tions (n.  28[3]). 

It  is  from  an  influx  from  heaven  that  those  who  acknowledge  God  have  a 
desire  to  see  Him  (n.  254[5]). 
Ingrafted. — The  ingrafted  branch  turns  the  sap  drawn  up  through  the  old  root 
into  a  sap  that  makes  good  fruit.  The  branch  to  be  ingrafted  can  be 
taken  from  no  other  source  than  the  Lord,  who  is  the  Tree  of  Life  (n. 
296[2]).  {See  Grafting.) 
Inmost. — The  operation  of  the  Lord's  Divine  providence  in  conjoining  man 
with  the  Lord  and  the  Lord  with  man  is  from  his  inmost  and  from 
his  outmost  simultaneously  (n.  125,  220[3]). 

The  inmost  of  man  is  his  life's  love  (n.  125). 

The  Lord  ads  from  man's  inmosts  and  upon  the  unbroken  series  to  out- 
mosts  (n.125). 

The  things  that  are  in  man's  inmosts  and  in  the  series  from  inmosts  to 
outmosts  are  wholly  unknown  to  man ;  and  therefore  he  knows 
nothing  whatever  of  the  way  in  which  the  Lord  works  these  or  what 
He  does  (n.  125). 

Intermediates  are  conneded  in  unbroken  series  from  inmosts  even  to  out- 
mosts, and  m  outmosts  they  are  together  (n.  I24[4]). 


CON'CERXING    THE    LIVIXE    PROVIDENCE. — IXDEX.  343 

There  is  a  constant  connecftion  between  the  outermosts  and  the  inmosts 

(n.  i8o[3]). 
Looking  to  what  is  infinite  and  eternal  in  the  formation  of  the  angeUc 
heaven,  that  it  may  be  before  the   Lord  as  one  man,  is  the  inmost  of 
the  Divine  proviilence  (n.  64,  67,  68). 
The  inmost  of  the  Divine  providence  respecting  hell  [n.  69). 
Innocence. — The  state  of  innocence  in   which  Adam  and   Eve  his   wife   were 

portrayed  by  their  "  nakedness"   (11.  275). 
Insanity. — The  evil  man  when  after  death  lie  becomes  a  spirit  is  usually  let  into 
alternate  states  of  wisdom  and  insanity,  that  he  may  see  the  latter  from 
the  former ;  but  although  from  wisdom  such  see  that  they  are  insane, 
when  the  choice  is  given  them  they  admit  themselves  into  the  state  of 
insanity  and  love  it  (n.  223). 
The  devils  call  insanity  wisdom  (n.  223). 
Instantaneous. — Tlie  impossibility  of  instantaneous  reformation   and  salvation 
illustrated   by  the   change  of  an  owl  to  a  dove,  or  of  a  serpent  to  a 
sheep  (n.  338[7]). 
Instincts  a  result  of  intiux  (n.  317). 
Instruct. — -Ml  that  have  lived  well  and  have  acknowledged  God  are,  after  death, 

instructed  by  the  angels  (n.  328[S]). 
Intelligence. — The  angelic  view  of  will  and  intelligence  in  man  is   that  not  a 
grain  of  will   or  of  prudence  that  is  his  own  is  possible  in  any  man 
(n.  293). 
A  good  man  is  bound  to  a(fl  from  intelligence  as  if  it  were  his  own  just 

as  much  as  an  evil  man  (n.  298[6]). 
The  difference  between  these  two  kinds  of  intelligence  is  like  the  differ- 
ence between  that  which  is  believed  to  be  in  itself,  and  that  which  is 
believed  not  to  be  in  itself  and  yet  as  if  in  itself  (n.  298[6]). 
One's  own  intelligence  can  establish  the  human  form  in  externals  only; 
but  the    I  )ivine  providence  establishes  that  form  in  the  internals  and 
through  these  in  the  externals  (n.  29S[4]). 
An  ability  to  confirm  whatever  one   pleases  is  not  intelligence,  but  only 
ingenuity,  which  may  exist  in  the  worst  of  men  (n.  3i8[8]). 
Intelligent. — Only  those  who  perceive  th^  truth  are  intelligent,  and  they   con- 
firm truth  by  verities  continually  perceived  (n.  3i8[8]). 
Intention. — Man  knows  his  thoughts  and  consequent  intentions  (n.  197). 

Th^  will's  love  flows  into  the  understanding  and  makes  its  delight  to  be 
felt  therein,  and  from  that  it  comes  into  the  thoughts  and  also  into  the 
intentions  (n.  28i[2]).  (^-r'd-  Purposes.) 
Interiors. — The  interiors  of  man  mean  the  internal  of  his  thought,  of  which  he 
knows  nothing  until  he  comes  into  the  spiritual  world  and  its  light, 
which  he  does  after  death  (n.  233[i,3]). 
Evil  with  its  falsity  and  good  with   its  truth  cannot  be  in   man's  interiors 

together  (n.  233[2]). 
Of  the   interior  state  of  his  mind,  or  of  his  internal   man,  man  knows 
nothing  whatever  (n.  120). 
[^Good  and  the  truth  of  good  can  be  brought  into  a  man's  interiors  by  the 
Lord  only  so  far  as  evil  and  the  falsity  of  evil  there  have  been  re- 
moved (n.  233[3]). 
That  in  the  interiors  of  man's  mind  there  are   things  too  limitless  to  be 

numbered  (n.  iggfs],  i2o). 
The  few  externals  that  come  within  the  view  of  man's  thought  are  pro- 
duced from  the  interiors,  and  the  interiors  are  governed   by  the  Lord 
alone  by  His  Divine  providence  (n.  i99[2]). 
Jntermediates. — Man's  intermediates  are  the  things  that  are  in   the  internal  of 
his  thought  (n.  125). 
Intermediates  are  connecled  in  unbroken  series  from  inmosts  even  to  out- 
mosts,  and  in  outmosts  they  are  together  (n.  I24[4]). 


344 


ANGELIC    WISDOM 


Interna/. — By  the  internal  man  nothing  else  is  meant  than  the  internal  of  the 
will  and  understanding  (n.  103). 

A  compelled  internal  is  possible  in  such  as  are  in  external  worship  only, 
also  in  such  as  are  in  the  internal  of  worship;  it  may  be  an  internal 
compelled  by  fear  or  an  internal  compelled  by  love  (n.  136b]). 

Such  an  internal  is  the  external  of  thought,  and  is  called  internal  because 
it  belongs  to  thought  (n.  i36[9]). 

This  internal  is  not  the  stridlly  human  internal;  it  is  an  internal  that  man 
has  in  common  with  beasts.  The  human  internal  has  its  seat  above 
this  animal  internal  (n.  I36[2]). 

The  appearance  is  that  the  external  flows  into  the  internal,  when  neverthe- 
less the  contrary  is  true  (n.  i50[2]).  ' 

The  external  cannot  compel  the  internal,  but  the  internal  can  compel  the 
external  (n.  i36[2]). 

The  internal  is  so  averse  to  compulsion  by  the  external  that  it  turns  itself 
away  (n.  I36[i]). 

Externals  are  so  connecfted  with  internals  as  to  make  one  in  every  oper- 
ation (n.  180). 

Only  in  certain  externals  is  man  associated  with  the  Lord ;  and  if  he  were 
at  the  same  time  in  the  internals  he  would  pervert  and  destroy  the 
whole  order  and  tenor  of  the  course  of  the  Divine  providence  (n.  i8o[i]). 

As  man  orders  the  externals  so  the  Lord  orders  the  internals  (n.  i8i[2]). 

He  that  does  not  acknowledge  the  Lord  is  unable  to  receive  any  internal 
of  worship  (n.  i32[3]).     {See  Body,  Externals.) 
Intestines  (n.  i8o[4],  2'Jg[^],  296[i4]). 
Invoke. — Some  invoke  the  dead  (n.  257[i],  257[5]). 

Israel. — The  men  of  Judah  and  of  Israel  were  wholly  external  men,  and  were 
led  into  the  land  of  Canaan  merely*  that  they  might  represent  the 
church  and  its  internals  by  means  of  the  externals  of  worship  (n. 
i32[i]).     {See  Church.) 

Jehovah. — The  Divine  itself,  which  is  called  Jehovah  the  Father,  is  the  Lord 
from  eternity  (n.  157b]). 
The  Lord  from  eternity,  or  Jehovah,  is  Life  itself,  since  He  is  Love  itself 

and  Wisdom  itself  (n.  I57[5,9]). 
Angels  that  were  seen  by  Abraham,  Hagar,  and  Gideon  were  so  filled  with 
the  Divine  that  they  called  themselves  Jehovah  (n.  96[6]). 
Jests. — Profanation  is  committed  by  those  who  make  jests  from  the  Word  and 
about  the  W^ord,  or  from  the  Divine  things  of  the  church  and  about 
them  (n.  23i[i]). 
Jesuits  (n.  222). 

Jesus. — In  the  spiritual  world,  where  all  are  obliged  to  speak  as  they  think,  no 
one  can  even  mention  the  name  "Jesus"  unless  he  has  lived  in  the 
world  as  a  Christian  (n.  262[8]). 
No  one  can  even  mention  the  Lord,  or  His  names  "  Jesus  "  and  "  Christ" 
except  from  Him  (n.  53). 
Jews. — By  "  Jews  "  in  the  Word  all  who  are  of  the  church  and  who  acknow- 
ledge the  Lord  are  meant  (n.  26o[i]). 
The  Jewish  nation  has  been  preserved  and  has  been  scattered  over  a  great 
part  of  the  world  for  the  sake  of  the  Word  in  its  original  language, 
which  they,  more  than  Christians,  hold  sacred  (n.  26o[3]). 
The  Jews  persist  in  denying  the  Lord,  because  they  are  such  that  they 
would  profane  the  Divinity  of  the  Lord  and  the  holy  things  of  His 
church  if  they  were  to  accept  and  acknowledge  them  (n.  26o[2]). 
Why  the  Jewish  nation  was  permitted  to  crucify  the  Lord  (n.  247). 
What  is  represented  by  the  carrying  away  of  the  people  of  Israel,  and  by 

the  captivity  of  the  people  of  Judah  in  Babylonia  (n.  246). 
Whether  a  man  is  a  Jew  or  not  known  from  the  features  alone  (n.  2'j'ja[2]). 


CON'CERNING    THE    DIVINE    PROVIDENCE. — INDEX.         345 

Joy. — Every  one  who   comes  into  heaven  enters  into  the  highest  joy  of  his 
heart ;   he  can  bear  no  higher  joy,  for  he  would  be  suffocated  thereby 
(n.  254b]). 
Heavenly  happiness  for  each  in  his  degree  illustrated  by  the  surroundings 
of  a  peasant  and  of  a  king  (n.  254[4]). 

Judaism. — Why  Judaism  still  continues  (n.  260). 

Judas  (n.  ii_4[i],  25S[3]). 

Judge. — Unjust  judges  (n.  109,  168,  296[ii]). 

Who  does  not  see  that  the  judge  is  for  the  sake  of  justice,  the  magistrate 
for  the  sake  of  the  common  welfare,  and  the  king  for  the  sake  of  the 
kingdom,  and  not  the  reverse?  (n.  2i'][i].) 

Judgment  {the  last). — The  power  of  hell  was  wholly  broken  up  by  the  last 
judgment,  which  has  now  been  accomplished.  Since  that  judgment, 
that  is,  now,  every  man  who  wishes  to  be  enlightened  and  to  be  wise 
can  be  (n.  263[3]). 

Judgments. — The  church  instituted  with  the  nation  of  Israel  and  Judah  was  a 
representative  church,  therefore  all  the  judgments  and  statutes  of  that 
church  represented  the  spiritual  things  of  the  church  which  are  its  in- 
ternals (n.  245). 

Kidneys  {the)  (n.  174, 180,  279). 

In  the  kidneys  a  separation  of  the  blood,  a  purification  and  a  withdrawal 

of  heterogeneous  substances  is  effecfled  (n.  296[i4]). 
The  kidneys  separate  impure  humors  from  the  blood  (n.  336,  174). 
King. — In  the  church  with  the  nation  of  Israel  and  Judah  the  "King"  repre- 
sented the  Lord;    "David"   representing  the  Lord  who  was  to  come 
into  the  world,  and  "Solomon  "  the  Lord  after  His  coming  (n.  245). 
Why  many  kings  after  Solomon  were  permitted  to  profane  the  temple  and 

the  holy  things  of  the  church  (n.  246). 
Wlio  does  not  see  that  the  judge  is  for  the  sake  of  justice,  the  magistrate 
for  the  sake  of  the  common  welfare,  and  the  king  for  the  sake  of  the 
kinj^dom,  and  not  the  reverse  ?  (n.  2i7[2].) 
Kingdom. — Tlie  Lord's  kingdom  is  a  kingdom  of  uses  (n.  25o[3l). 

Search  anil  see  how  many  tliere  are  in  the  kingdoms  of  the  present  day  who 
aspire  to  dignities  and  who   are   not  loves  of  self  and  the  world  (n. 
250U]). 
It  is  not  known  in  this  world  what  kisgdoms    in  Christendom  answer  to 
the    "Moabites"    and    "Ammonites,"    what   to   the    "Syrians"    and 
"  Philistines,"  or  what  to  the  "Chaldeans"  and  "Assyrians,"  and  the 
others  with  whom  the  children  of  Israel  waged  war;  and  yet  there  are 
those  that  do  answer  to  them  (n.  25i[4]). 
The  entire  heaven  is  divided  into  two  kingdoms,  one  of  which  is  called 
the  celestial  kingdom,  the  other  the  spiritual  kingdom  fn.  2i7[3]). 
Knowing. — All   knowing,  perceiving,  or  thinking  is  of  the  understanding,  and 

has  relation  to  truth  (n.  irl2|). 
Knowledges  are  like  tools  to  the  workman  (n.  96[3]). 
Knowledge  is  inexhaustable  (n.  57). 

Lamps  signify  truths  of  faith ;  oil  the  good  of  charity  (n.  328b]). 

Larynx  (the)  fn.  iSof?!,  279[8]). 

Laws  of  Divine  providence  (n.  70-190). 

The  Lord  cannot  act  contrary  to  the  laws  of  the  Divine  providence,  be- 
cause a<5ling  contrary  tf)  them  would  be  acting  contrary  to   His  Divine 
love  and  to  His  Divine  wisdom,  thus  contrary  to  Himself  (n.  331). 
There  are  no  laws  of  permission  by  themselves  or  apart  from  the  laws  ot 
the  Divine  providence,  but  the  two  are  the  same  (n.  234). 


34^  ANGELIC    WISDOM 

Whatever  is  done  for  the  sake  of  the  end,  which  is  salvation,  is  according 

to  the  laws  of  the  Divine  providence  (n.  234). 
One  who  does  not  acknowledge  the  Divine  providence  at  all  does  not  in 

his  heart  acknowledge  God  (n.  235). 
Things  by  which  a    natural    man   confirms    himself  against    the   Divine 

providence  (n.  236-239). 
Leaven  signifies  in  the  Word  the  falsity  of  evil  (n.  284,  25).    {See  Fermentation.) 
Leaves  signify  the  natural  truths  that  every  one  first  imbibes  (n.  332[3]). 

The  fig  leaves  with  which  Adam  and  Eve  covered  their  nakedness  signify 

moral  truths  by  which  the  things  of  their  love  and  pride  were  veiled 

(n.  3i3[3])-     {See  Tree.) 
Led  {to  be). — The  appearance  is  that  man  is  led  and  taught  by  himself;  but  the 

truth  is  that  he  is  led  and  taught  by  the  Lord  alone  (n.  154-157,  174). 
The  angels  of  heaven  refuse  to  be  led  by  themselves  and  love  to  be  led 

by  the  Lord  (n.  208). 
It  is  an  evidence  that  they  are  led  by  the  Lord  that  they  love  the  neighbor 

(n.  208). 
Spirits  of  hell  refuse  to  be  led  by  the  Lord  and  love  to  be  led  by  them- 
selves (n.  208). 
They  who  in  their  life  look  to  God,  and  do  not  do  evil  to  the  neighbor  are 

led  by  the  Lord  (n.  253). 
All  who  are  led  by  the  Lord's  Divine  providence  are  raised  above  the  self, 

and  they  then  see  that  all  good  and  truth  are  from  the  Lord  (n.  316). 
Man  is  led  and  taught  by  the  Lord  alone  through  the  angelic  heaven  and 

from  it  (n.  162). 
Unless  man  were  led  every  moment  and  fradlion  of  a  moment  by  the  Lord 

he  would  depart  from  the  way  of  regeneration  and  would  perish  (n. 

202[2]). 

Each  one,  from  infancy  even  to  the  end  of  his  life,  is  led  by  the  Lord  in 

the  least  particulars  (n.  203). 
Leibnitz  was  convinced  that  no  one  thinks  from  himself  (n.  289[2]). 
Liberty. — Man  has  the  faculty  of  thinking,  willing,  speaking,  and  doing  what  he 

understands,  which  is  liberty  (n.  73[i],  15). 
Unless   man  possessed  a  will  from  the  faculty  that    is  called    liberty  he 

would  not  be  a  man  (n.  g6[^],  98[i],  227[5],  286). 
Liberty  and  rationality  are  from  the  Lord  (n.  73). 
Man  has  full  liberty  to  think  and  will,  but  not  full  liberty  to  say  and  to  do 

whatever  he  thinks  and  wills  (n.  28i[i]). 
Unless  man  had  full  liberty  he  not  only  could  not  be  saved  but  would  even 

perish  utterly  (n.  28i[i]). 
Who  those  are  to  whom  freedom  itself  or  liberty  itself,  together  with  reason 

itself   or    rationality  itself,  cannot  be  given;    and  to  whom  they  can 

scarcely  be  fjiven  (n.  98[i]). 
Liberty  and  rationality.— These  faculties  are,  as  it  were,  innate  in  man,  for  his 

human  itself  is  in  Ihem  (n.  gSfi]). 
By  means  of  rationality  and  liberty  man  is  reformed  and  regenerated,  and 

without  them  he  could  not  be  reformed  and  regenerated  (n.  85[i]). 
Liberty  itself  and  rationality  itself  can  scarcely  be  given  to  those  who  have 

strongly  confirmed  themselves  in  falsities  of  religion  (n.  98[5]). 
Every  one  can   come  into  liberty  itself  and  rationality  itself,  provided  he 

shuns  evils  as  sins  (n.  99). 
A  mature  man  who  does  not  come  into  liberty  itself  and  rationality  itself 

in  the  world  can  in  no  wise  come  into  them  after  death  (n.  99). 
Infants  and  children  cannot  come  into  liberty  itself  and  rationality  itself 

until  they  are  grown  up  (n.  98[6]). 
To  whom  these  faculties  cannot  be  given  (n.  98[2,4])- 
Liberty  with  its  rationality  has  been  destroyed  in  those  who  have  mixed 

good  and  evil  together  (n.  227[5]). 


CONCERNING    THE    DIVINE    PROVIDEN'CE.— INDEX.         347 

Life. — The  Lord  is  the  one  fountain  of  life  (n.  292,  159). 

There  is  only  one  life,  and  men  are  recipients  of  life  (n.  308). 

It  is  from  creation,  and  therefore  from  an  unceasing  Divine  providence, 
that  in  man  this  life  should  manifest  itself  in  an  appearance  of  belong- 
ing to  him  (n.  3o8[i]). 

The  Divine  love  and  the  Divine  wisdom  are  the  life,  which  is  the  source 
of  the  life  of  all  things  and  of  all  things  of  life  (n.  I57[i]). 

Man's  life  is  his  love,  and  the  love  is  manifold  (n.  33[i]). 

The  Lord  flows  into  the  life's  love  of  every  one,  anti  through  its  afife<5tions 
into  the  perceptions  and  thoughts,  and  not  the  reverse  (n.  33[2]). 

Each  one  must  have  his  own  life;  no  one  lives  in  another's  life,  still  less 
in  an  opposite  life  (n.  227[4]). 

The  life  makes  do6lrine  for  itself  and  belief  for  itself  (n.  ioi[3]). 

That  man  after  death  lives  to  eternity  is  clear  from  the  Word,  where  life 
in  heaven  is  called  "eternal  life"  (n.  324[5]). 

Eternal  life  is  also  eternal  blessedness  (n.  324[6]). 

Without  liberty  and  rationality  man  could  not  have  immortality  and  eternal 
life  (n.  96[7]). 

Through  conjundlion  with  the  Lord  man  has  immortality,  and  through  re- 
fomiation  and  regeneration  he  has  eternal  life  (n.  96[7]). 

The  source  of  life  in  the  evil  man  illustrated  (n.  160). 

The  life  of  animals  is  a  life  of  merely  natural  affection,  with  the  knowledge 
that  is  its  mate.  It  is  a  me:liate  life  corresponding  to  the  life  of  those 
who  are  in  the  spiritual  world  (n.  161,  96[4],  74). 

The  internal  memory  is  the  book  of  man's  life  which  is  opened  after  death, 
and  in  accordance  with  which  he  is  judged  in.  227[i]). 
Light. — There  is  spiritual  light  and  natural  light ;  these  are  alike  in  outward 
appearance,  tiut  inwanlly  unlike;  for  natural  light  is  from  the  sun  of 
the  natural  world,  and  is  therefore  in  itself  dead,  wliile  spiritual  light  is 
from  the  sun  of  the  spiritual  world,  and  is  in  itself  living  (n.  i66[i]). 

Spiritual  liglit  in  its  essence  is  the  Divine  truth  of  the  Lord's  Divine 
wisdom.  It  enlightens  the  interiors  of  his  understanding,  and  as  it 
were  dictates  (n.  317,  166). 

In  the  spiritual  world  there  are  three  degrees  of  light :  celestial  light, 
spiritual  light,  and  spiritual  natural  light.  Celestial  light  is  a  flaming 
ruddy  light.  This  is  the  light  of  those  that  are  in  the  third  heaven. 
Spiritual  light  is  a  dazzling  white  light.  This  is  the  light  of  those  that 
are  in  the  intermediate  heaven.  Spiritual-natural  light  is  like  the  light 
of  day  in  our  worl  J.  This  is  the  light  of  those  th  t  are  in  tiie  lowest 
heaven,  also  of  those  that  are  in  the  world  of  spirits  (n.  i66[2]). 

None  of  tlie  light  of  the  spiritual  world  has  any  thing  in  common  with  the 
light  of  the  natural  world;  they  differ  as  what  is  living  and  what  is 
dead  (n.  i65[3]). 

In  hell  also  there  are  three  decrees  of  light.  In  the  lowest  hell  the  light 
is  like  that  from  burning  charcoal ;  in  the  middle  hell  it  is  like  the  light 
from  the  tlame  of  a  hearth  fire;  while  in  the  uppermost  hell  it  is  like 
the  light  from  candles,  and  t(j  some  like  the  nocturnal  light  of  the 
moon  (n.  167). 

There  is  little  discernable  difference  between  the  light  of  confirmation  and 
the  light  of  the  perception  of  truth ;  and  those  who  are  in  the  light  of 
confirmation  .seem  to  be  also  in  the  light  of  the  perception  of  truth; 
and  yet  the  difference  between  them  is  like  that  between  illusive  light 
and  genuine  light ;  and  illusive  light  is  such  that  in  the  spiritunl  worhi 
it  is  turned  into  darkness  when  genuine  light  flows  in  (n.  3i8[81). 

In  the  Word  those  that  are  in  truths  are  said  "to  walk  in  the  light,"  and 
are  called  "children  of  light"  (n.  3i8h]). 

Who  are  meant  by  devils  who  make  themselves  angeU  of  light  (n.  223). 

It  is  spiritual  light  and  not  natural  light  that  illumines  the  human  under- 


348  ANGELIC    WISDOM 

standing.  Natural  and  rational  lumen  is  from  the  former,  not  from  ihe 
latter.  This  is  called  natural  and  rational  lumen  because  it  is  spiritual- 
natural  (n.  i66[i]). 

Light  is  turned  into  various  colors  according  to  the  forms  into  which  it 

flows.     The  same  is  true  of  spiritual  light  which   in  itself  is  wisdom 

from  the  sun  of  the   spiritual  world ;    the  forms  into  which  it  flows 

(human  minds)  cause  tiie  diversity  (n.  160). 

Likeness. — There  is  a  likeness  between  the  spiritual  things  of  the  mind  and  the 

natural  things  of  the  body  (n.  181).     [See  Image.) 
Lips,  their  function  in  speech  (n.  279[8J). 
Z./Ve. — Man  lives  from  the  Lord,  and  not  from  himself  (n.  156,  157). 

The  appearance  that  a  man  lives  from  himself  is  never  taken  away  from 
him,  for  without  it  a  man  is  not  a  man  (n.  156). 

Man  lives  a  man  after  death  (n.  274). 

Good  of  life,  or  living  rightly,  is  shunning  evils  because  they  are  against 
religion,  thus  against  God  (n.  325[2],  326[S]). 
Liver  [the)  its  organization  (n.  180,  279[7]).     The  liver  assorts  (174). 
Living. — The  spiritual  man  is  called  living,  but  the  natural  man,  however  civilly 

and  morally  he  may  a(5l,  is  called  dead  (322[3]). 
Lobes  of  the  Lungs  (n.  3i9[i]). 
Look  (to). — The  Lord's  look  is  upon  the  forehead  of  the  angels  (n.  29[2]). 

The  more  deeply  any  objecft  is  examined  tlie  more  wonderful,  perfect,  and 
beautiful  are  the  things  seen  in  it  (n.  6[i]). 

All  conjun(ftion  in  the  spiritual  world  is  eff"ected  by  means  of  looking  (n. 
29[.],  326). 
Lord. — The  Lord  is  the  God  of  heaven  and  earth  (n.  330[6]). 

The  Lord  is  the  very  Man  (n.  65). 

How  the  Lord  is  the  Divine  truth  of  the  Divine  good  (n.  I72[4]). 

The  Lord  is  the  Word  because  the  Word  is  from  Him  and  treats  of  Him 
(n.  172W). 

The  Lord  alone  is  heaven  (n.  29[3]). 

Let  no  one  cherish  the  mistaken  idea  that  the  Lord  dwells  among  the 
angels  in  heaven,  or  is  with  them  like  a  king  in  his  kingdom.  In 
respedl  to  their  sight  He  is  above  them  in  the  sun  there ;  but  in  re- 
pedl  to  the  life  of  their  love  and  wisdom  He  is  in  them  (n.  31). 

It  is  the  Lord's  will,  for  the  sake  of  reception  and  conjundlion,  that 
whatever  a  man  does  freely  in  accordance  with  reason  should  appear 
to  him  to  be  his  (n.  77[3]). 

The  Lord  alone  causes  every  one  to  think  and  to  will  in  accordance  with 
his  quality  and  in  accordance  with  the  laws  of  Divine  providence  (n. 
294[6]). 

Man  is  led  by  tiie  Lord  by  means  of  influx,  and  is  taught  by  the  Lord  by 
means  of  enlightenment  (n.  165). 

The  man  who  is  taught  from  the  Word  is  taught  by  the  Lord  Himself  (n 
172M). 

The  Lord,  who  is  good  itself  and  truth  itself,  cannot  enter  into  man  unless 
the  evils  and  falsities  in  him  are  put  away  (n.  100). 

The  Lord  is  within  all  good,  and  the  devil  is  within  all  evil  (n.  233[3]). 
Lot. — Most  persons  when  they  enter  the  spiritual  world  wish  to  know  their  lot 
(n.  I79W). 

Every  one's  life  is  continued  and  from  this  is  his  lot;  for  the  lot  is  accord- 
ing to  the  life  (n.  I79[2]). 

A  longing  to  know  things  future  is  taken  away  from  those  who  believe  in 
the  Divine  providence,  and  there  is  given  them  a  trust  that  the  Lord 
is  directing  their  lot.  They  have  no  wish  to  know  beforehand  what  it 
will  be,  lest  they  should  in  some  way  interfere  with  the  Divine  provid- 
ence (n.  i79[i]). 
Love. — Love  makes  the  hfe  of  man  (n.  13). 


CONCERNING  THE    DIVINE    PROVIDENCE. — INDEX.         349 

The  love  that  makes  man's  inmost  life  is  love  and  wisdom  together  (n.  13). 
The  life's  love  of  no  one  can  exist  without  derivations,  which  are  called 

affedtions  (n.  io6[2]). 
Love  dwells  in  its  afi'edions  like  a  lord  in  his  realm,  Or  like  a  king  in  his 

kingdom.     The  dominion  of    these  loves  is  over  the  things  of    the 

mind,  that  is,  the  things  of  man's  will  and  understanding  (n.  io6[2]). 
The  life's  love  of  every  one,  which  is  the  ruling  love,  continues  after  death 

and  cannot  be  taken  away  (n.  23i[7]). 
Each  one's  life's  love  makes  an  understanding  for  itself,  and  thus  a  light; 

for  love  is  like  the  fire  of  life,  from  which  is  the  light  of  life  (n.  167). 
Love  belongs  to  the  will  (n.  i36[2]). 
The  will's  love  flows  into  the  understanding  and  makes  its  delight  to  be 

felt  therein,  and  from  tliat  it  comes  into  the  thoughts  and  also  into  the 

intentions  (n.  28i[2]). 
The  will's  love  inspires  the  understanding  with  whatever  it  desires,  and  not 

the  reverse  (n.  209). 
The  will's  love  makes  a  faith  for  itself  (n.  I36[8]). 
Love  desires  to  communicate  its  own  to  another,  and  even  to  give  from  its 

own  as  much  as  it  can  (n.  324[2]). 
Love  wills  to  be  loved;  this  is  implanted  in  it;  and  so  far  as  love  is  loved 

in  return  it  is  in  itself  and  in  its  enjoyment  (n.  92[2]). 
The  Divine  essence  is  pure  love,  and  it  is  this  that  works  by  means  of  the 

Divine  wisdom  (n.  337). 
Loves  are  manifold  ;  but  two  of  them,  heavenly  love  and  infernal  love,  are 

like    lords    and   kings.     Heavenly  love  is  love  to  the  Lord  and  love 

towards  the  neighbor;  and  infernal  love  is   love   of  self  and  ol  the 

world.     These  two  kinds  of  love  are  opposite  to  each  other  as  hell  and 

heaven  are  (n.  io6[i],  107). 
The  quality  of  the  love  of  one's  will  is  the  quality  of  the  whole  man  (n. 

I99L3])- 
If  man  attributes  all  things  to  himself  and  to  nature  the  love   of  self  be- 
comes the  soul ;  but  if  he  attributes  all  things  to  the  Lord  love  to  the 
Lord  becomes  the  soul.     This  love  is  heavenly,  while  the  other  is  in- 
fernal (n.  I99[3])-  ,  J  ,      , 
It  is  the  nature  of  the  love  of  self  to  regard  self  only,  and  to  regard  others 

as  of  little  or  of  no  account  (n.  2o6[i]). 
The  man  who  is  in  the  love  of  self  looks  only  to  himself,  and  thus  im- 
merses his  thoughts  and  afledions  in  what  is  his  own.     There  is  in  the 
love  of  self  the  love  of  doing  evil,  for  the  reason  that  the  man  loves 
not  the  neighbor  but  himself  alone  (n.  2i5[7]). 
The  love  of  evil  defined  (n.  33[i]). 
What  the  love  of  riches  and  dignities  for  their  own  sake  is,  and  what  the 

love  of  dignities  and  riches  for  the  sake  of  uses  is  (n.  2i5[fi,7])- 
The  love  of  self,  whicli  is  the  head  of  all  evils,  surpasses  all  other  loves  in 

its  ability  to  adulterate  goods  and  falsify  truths  (n.  233[ii]). 
The  hardest  struggle  of  all  is  with  the  love  of  rule  from  the  love  of  self. 
He  who  subdues  this,  easily  subdues  the  other  evil  loves,  for  this  is 
their  head  (n.  146). 
Love  of  ruling  from  love  of  self  is  the  fountain  head  of  the  pleasures  of  the 

lusts  of  evil  (n.  38[i]). 
Spiritual  love  is  such  that  it  wishes  to  give  its  own  to  another,  and  so  far 
as  it  can  do  this  it  is  in  its  being  (^sse),  in  its  peace,  and  in  its  blessed- 
ness. Spiritual  love  derives  this  from  the  Lord's  Divine  love,  which  is 
such  infinitely  (n.  27[2]). 
The  love  into  which  man  was  created  is  love  of  the  neighbor,  to  the  end 
that  he  may  wish  as  well  to  the  neighbor  as  to  himself,  and  even 
better,  and  may  be  in  the  delight  of  that  love  when  he  is  doing  good 
to  the  neighbor  (n.  275). 


350  ANGELIC   WISDOM 

This  love  is  truly  human,  for  there  is  in  it  a  spiritual  (element)  that  dis- 
tinguishes it  from  the  natural  love  that  belongs  to  brute  animals  (n. 

275)- 

When  love  to  the  neighbor  was  turned  into  love  of  self,  and  this  love  in- 
creased, human  love  was  turned  into  animal  love  (n.  276[i]). 

The  life's  love  has  a  vicar  called  the  love  of  means,  and  enjoins  upon  it 
to  take  heed  and  watch  that  nothing  from  its  lusts  appear  (n.  109,  no). 

Conjugial  love  is  the  spiritual  heavenly  love  itself,  an  image  of  love  of  the 
Lord  and  of  the  church,  and  derived  from  that  love  (n.  I44[2]). 

Love  truly  conjugial  communicates  with  the  highest  heaven  (n.  I44[3]), 

To  a6l  from  one's  love  is  to  acft  from  one's  freedom  (n.  43). 

Love  and  freedom  are  one  (n.  73[2]).     [See  Freedom,  Liberty.) 
Love  {to). — Only  those  who  are  in  the  good  of  life  love  God,  for  they  love  the 
Divine  things  that  are  from  Him  in  that  they  do  them  (n.  326[6]). 

WTiat  it  is  to  love  the  Lord  above  all  things,  and  the  neighbor  as  one's  self 
(n.  94). 

Those  who  shun  evils  as  monstrous  sins  love  the  Lord  above  all  things. 
This  none  can  do  except  those  who  love  the  neighbor  as  themselves 
(n.  94). 
Love  and  Wisdom. — Love  can  be  understood  only  from  its  quality,  and  its  qual- 
ity is  wisdom ;  and  its  quality  or  wisdom  can  exist  only  from  its  being 
(esse),  which  is  love  (n.  13). 

Love  in  its  form  is  wisdom,  and  good  in  its  form  is  truth  (n.  13). 

Love  can  do  nothing  apart  from  wisdom,  and  wisdom  can  do  nothing 
apart  from  love  (n.  3[i],  4[i]). 

Love  calls  all  that  pertains  to  it  good,  and  wisdom  calls  all  that  pertains  to 
it  truth  (n.  5[2]). 

Wisdom  belongs  to  the  understanding,  and  love  to  the  will  (n.  I36[5]). 

When  man  turns  his  face  to  the  Lord  love  and  wisdom  are  given  him. 
These  enter  man  by  the  face,  and  not  by  the  back  of  the  neck  (n.  95). 

Love  and  wisdom  are  not  in  space  and  time  (n.  49). 

How  love  conjoins  itself  with  wisdom  (n.  28[3]). 
Lowing. — The  lowing  of  the  cows  on  the  way  (i  Sam.  v.  and  vi.),  signified 
the  difficult  conversion  of  the  lusts  of  the  evil  of  the  natural  man  into 
good  affecftions  (n.  326[i2j), 
Lucifer,  in  the  fourteenth  chapter  of  Isaiah,  means  Babylon.  "  Babylon," 
mentioned  in  many  places  in  the  Word,  meaning  the  profanation  of 
good  in  such  as  attribute  to  themselves  what  is  Divine  (n.  23i[5]). 

Why  called  "the  Son  of  the  morning"  in  Isaiah  xiv.  12  (n.  257[3]). 
Lukewarm. — The  profane  who  first  acknowledge  Divine  truths  and  live  accord- 
ing to  them,  but  afterwards  recede  and  deny  them  are  meant  by  the 
"lukewarm,"  described  in  the  Apoc.  iii.  15,  16  (n.  231P],  226). 
Luminous. — In  the  spiritual  world  those  who  were  in  enlightenment  from  the  Lord 
have  sometimes  been  seen  with  a  luminous  appearance  around  the  head 
glowing  with  the  color  of  the  human  face.     But  in  the  case  of  those 
that  were  in  enlightenment  from  themselves  this  luminous  appearance 
was  not  about  the  head,  but  about  the  mouth  and  chin  (n.  169). 
Lungs  (the),  correspond  to  the  understanding  (n.  I93[2]). 

In  the  lungs  a  separation  of  the  blood,  a  purification  and  a  withdrawal  of 
heterogeneous  substances  is  effedted  (n.  296[i4]). 

The  tone  of  the  voice  in  speaking  and  singing,  and  its  articulations,  which 
are  the  words  of  speech  and  the  modulations  of  singing,  are  made  by 
the  lungs  (n.  279P]). 

The  first  changes  and  variations  of  the  state  and  form  of  the  tone  take 
place  in  the  lungs  (n.  279[8]). 

Adlion  of  a  diseased  pleura  upon  the  lungs  (n.  i8o[3]). 

No  one  knows  how  the  soul  operates  to  cause  the  lungs  to  breathe  (n.  I74). 
Lusts. — The  love  of  evil  with  its  affe(5tions  are  lusts  (n.  33H). 


CONCERNING    THE    DIVINE    PROVIDENCE. — INDEX.         35I 

Theie  have  their  seat  in  the  natural  man  (n.  33[2]). 

As  many  as  are  the  innumerable  things  in  a  spirit  so  many  are  the  lusts  of 

that  evil  (n.  296[i]). 
If  one  could  see  the  delights  of  the  lusts  of  evil  together  in  some  form,  he 

would  see  them  to  be  too  numerous  to  be  defined  (n.  296[i3]). 
Hell  is  nothing  but  a  form  of  all  the  lusts  of  evil  (n.  296[i3]). 
No  one  who  is  in  the  pleasures  of  the  lusts  of  evil  can   know  anything 

about  the  pleasures  of  affedtions  for  good  in  which  the  angelic  heaven 

is  (n.  38[.]). 
These  lusts  beset  the  interiors  of  the  mind,  and  from  the  interiors  they 

flow  down  into  the  body,  and  there  excite  the  unclean  things  that 

titillate  the  fibres  (n.  3S[i]). 
Evils  are  in  the  external  man  and  the   lusts  of  evil  in  the  internal  man, 

and  the  two  are  connected  like  root  and  trunk  (n.  119). 
The  pent-up  fires  of  the  lusts  of  evil   consume  the  interiors  of  the  mind 

and  lay  them  waste  to  the  very  gate  (n.  278[2]). 
Every  lust  of  evil  in  hell,  when  it  is  represented,  appears  like  some  nox- 
ious animal  (n.  296[2]). 
Lusts  with  their  enjoyments  may  be  likened  to  fire ;    the  more  it  is  fed  the 

more  it  burns  (n.  ii2[2]). 
Through  the  external  of  thought  the  lusts  enter  the  body  (n.  ii2[i]). 
Man  is  not  able  to  perceive  the  lusts  of  his  evil ;   he  does  perceive  their 

enjoyments,   although   he  does  not  think  much  about  them.     Unless 

one  knew  from  some  other  source  that  his  lusts  are  evils  he  would  call 

them  good  (n.  113). 
The  perceptions  belonging  to  lusts  are  devices ;    the  delights  belonging  to 

lusts  are  evils ;    the  thoughts  belonging  to  the  delights  are  falsities  (n. 

206[2]). 

Lusts  with  their  enjoyments  block  the  way  and  close  the  doors  before  the 

Lord  (n.  ^sl^]). 
All  lusts  of  evil  are  from  the  love  of  self  (n.  301). 
Luther  in  the  spiritual  world  execrated  faith  alone,  saying  that  when  he  estab- 
lished it  he  was  warned  by  an  angel  of  the  Lord  not  to  do  it ;    but  his 
thought  was  that  unless  works  were  rejedled  no  separation  from  the 
Catholic  religion  could  be  effecfled  (n.  258[6]).     (5V<f  n.  50[4]). 
Lying,  one  of  the  evils  in  which  man  is  from  birth;  why  permitted  (n.  276[2]). 

Machiavelians. — Cunning,  sensual  men  likened  to  those  called  Machiavelians  (n. 

3io[2])- 

Magistrate. — The  judge  is  for  the  sake  of  justice,  the  magistrate  for  the  sake  of 
the  common  welfare,  and  the  king  for  the  sake  of  the  kingdom,  and  not 
the  reverse  (n.  2i7[2]). 

Maintenance  involves  perpetual  creation,  as  permanence  involves  a  perpetual 
springing  forth  (n.  3[2]). 

Mammon. — In  the  spiritual  sense  "the  mammon  of  unrighteousness  "  {Luke  xvi. 
8,  9)  means  the  knowledge  of  truth  and  good  possessed  by  the  evil, 
which  they  employ  solely  in  acquiring  for  themselves  dignities  and 
wealth  (n.  25o[5]). 

Man. — As  man  is  his  own  love  he  is  also  a  form  of  his  love,  and  may  be  called 
the  organ  of  his  life's  love  (n.  3i9[i]). 
Man  by  creation  is  a  heaven  in  the  least  form,  and  consequently  an  image 

of  the  Lord  (n.  67). 
Man  from  birth  is  like  a  little  hell,  between  which  and  heaven  there  is  un- 
ceasing discordance  (n.  25i[2],  296[i]). 
If  man  were  born  into  the  love  into  which  he  was  created  he  would  not 
be  in  any  evil,  nor  would  he  even  know  what  evil  is ;.  he  would  not  be 
bom  into  the  thick  darkness  of  ignorance,  as  every  man   now  is,  but 


352  ANGELIC    WISDOM 

into  a  certain  light  of  knowledge  and  intelligence  therefrom,  and 
these  he  would  quickly  come  into  after  birth  (n.  275)- 

He  alone  is  a  man  who  is  interiorly  what  he  wishes  to  seem  to  others  to 
be  (n.  298U]). 

An  evil  man  is  a  hell  in  the  least  form,  as  a  good  man  is  a  heaven  in  th: 
least  form  (n.  296[i3],  299,  306). 

Heaven  forms  one  beautiful  Man,  and  hell  one  monstrous  Man  (n.  293). 

Every  man  is  in  the  spiritual  world  in  some  society  there — an  evil  man  in 
an  infernal  society,  and  a  goo.l  man  in  a  heavenly  society — and  some- 
times when  in  deep  meditation  lie  appears  there  (n.  296[6],  27S[6]). 

Heaven  in  the  complex  resembles  a  single  man,  whose  life  or  soul  is  the 
Lord.  In  that  heavenly  Man  are  all  things  that  are  in  a  natural  man, 
with  a  difference  like  that  between  heavenly  and   natural  things  (n. 

326[9]). 

The  heavenly  Man,  which  is  heaven,  if  all  these  things  are  to  be  in  it, 
must  be  composed  not  of  men  of  a  single  religion  but  of  men  of  many 
religions  (n.  326[io]). 

Every  man  is  both  in  evil  and  in  good,  in  evil  from  himself  and  in  good 
from  the  Lord;   nor  can  he  live  unless  he  is  in  both  (n.  227[2]). 

Man  lives  as  a  man  after  death  (n.  274[i],  324[4]). 

Every  man  is  held  in  equilibrium  between  heaven  and  hell  as  long  as  he 
lives  in  the  world,  and  by  means  of  this  he  is  held  in  freedom  to  think, 
to  will,  to  speak,  and  to  do ;  and  in  this  it  is  possible  for  him  to  be  re- 
formed (n.  23). 

Man  must  put  away  evils  as  if  of  himself,  and  yet  must  acknowledge  that 
he  does  it  from  the  Lord  (n.  116). 

Man  knows  his  thoughts  and  consequent  intentions,  because  he  sees  them 
in  himself  (n.  197). 

If  man  believed,  as  is  the  truth,  that  all  good  and  truth  are  from  the  Lord 
and  all  evil  and  falsity  from  hell,  he  would  not  appropriate  good  to 
himself  and  make  it  meritorious,  nor  appropriate  evil  to  himself  and 
make  himself  guilty  of  it  (n.  320). 

If  man  clearly  saw  the  Divine  providence  he  would  set  himself  against 
the  order  and  tenor  of  its  course,  and  pervert  and  destroy  it  (n.  i8o[i]). 

Man  is  admitted  interiorly  into  truths  of  faith  and  into  goods  of  charity 
only  so  far  as  he  can  be  kept  in  them  until  the  end  of  his  life  (n.  221). 

It  has  not  been  hitherto  known  that  man  lives  as  a  man  after  death.  Why 
this  has  not  been  disclosed  before  (n.  274). 

There  is  a  correspondence  between  man's  life  and  the  growth  of  a  tree  (n. 

332)- 
Man  has  a  voluntary  self  {proprium)  and  an  intelleAual  self;  the  voluntary 

self  is  evil,  and  the  intelleclual  self  is  falsity  therefrom  ;   the  latter  is 

meant  by  "  the  will  of  man,"  and  the  former  by  "  the  will  of  the  flesh," 

in  John  i.  13  (n.  298[3]). 
A  mature  man  who  does  not  come  into  liberty  itself  and  into  rationality 

itself  in  the  world  can  in  no  wise  come  into  them  after  death  (n.  99). 

[See  Men.) 
Marriage. — In  this  work  the  expression  "the  marriage  of  good  and  truth"  is 

used  instead  of  "the  union  of  love  and  wisdom"  (n.  7). 
The  marriage  of  good  and  truth  is  from  the  marriage  of  the  Lord  with  the 

church  ;  and  this  is  from  the  marriage  of  love  and  wisdom  in  the  Lord 

(n.  21,  7,  8,  9). 
From  thaL  union  heaven  is  called  a  marriage  and  the  church  is  called  a 

marriage;  and  in  consequence  the  kingdom  of  God  is  likened   in  the 

Word  to  a  marriage  (n.  21). 
As   there  was  by   creation  a  marriage   of  good   and  truth  in  every  created 

thing,  and  as  this  marriage  was  afterwards  severed,  the  Lord  must  be 

continually  working  to  restore  it  (n.  9). 


CONCERNING    THE    DIVINE    PROVIDENCE. — INDEX.         353 

Many  have  sundered  or  are  sundering  this  marriage,  especially  by  the 
separation  of  faith  from  charity  (n.  22). 

In  each  and  in  all  things  of  the  Word  there  is  a  marriage  of  good  and 
truth  (n.  21). 

The  conjunction  of  the  Lord  with  the  church  and  of  the  church  with  the 
Lord  is  called  the  celestial  and  spiritual  marriage  (n.  28[4],  84). 

There  may  be  a  marriage  of  gooil  and  truth  in  the  cause,  and  there  may 
be  a  marriage  of  good  and  truth  from  the  cau->e  in  the  effeift.  A  mar- 
riage of  good  and  truth  in  the  cause  is  a  marriage  of  will  and  under- 
standing, that  is,  of  love  and  wisdom  (n.  12). 

The  love  of  self  and  the  conceit  from  that  love  are  like  two  consorts,  and 
their  marriage  is  called  the  marriage  of  evil  and  falsity  (n.  298[3]). 
Masses,  not  understood  by  the  common  people,  and  other  ]ierversions,  are  of 
the   Divine  providence  that  the  holy  things  of  the  Word   and  of  the 
churc'.i  should  not  be  profaned  (n.  257[5,6]). 
Mature  Man. — A  mature  man  who  di2s  not  come  into  liberty  itself  and  ration- 
ality itself  in  the  world  can  in  no  wise  come  into  them  after  death,  for 
his  state  of  life  then  remains  forever  such  as  it  had  been  in  the  world 
(n.  99). 
Means. — Instantaneous  salvation  from  mercy  apart  from  means  is  impossible  (n. 

338), 

The  Divine  providence  works  by  means,  and  the  means  are  furnished 
through  man  or  the  world  (n.  i87[2]). 

The  operation  of  the  Divine  providence  goes  on  unceasingly  through 
means,  out  of  pure  mercy  (n.  335). 

Its  means  are  the  things  whereby  man  becomes  a  man,  and  is  perfected  in 
respect  to  his  understanding  and  his  will  (n.  335). 

These  means  in  respecfl  to  his  understanding  are  called  truths  (n.  335[i]); 
and  in  respecfl  to  his  will  these  are  called  goodnesses  (n.  335[2]). 

The  means  whereby  man  is  led  by  the  Lord  are  what  are  called  the  laws 
of  the  Divine  providence  (n.  221,  249). 

Means  of  separation,  purification,  excretion,  and  withdrawal  of  the  delights 
of  the  lusts  of  evil  belonging  to  the  internal  man  (n.  296rio]). 

The  means  of  salvation  relate  to  these  two  points,  that  evils  must  be 
shunned  and  that  there  is  a  God  (n.  329[i]|. 

No  one  who  wishes  to  lie  saved  will  be  left  without  a  knowledge  of  the 
means,  or  without  the  ]KJwer  by  which  he  may  be  saved  (n.  329[3]). 

The  love  of  means  the  vicar  of  the  life's  love  (n.  i09[2],  no). 

The  salvation  of  man  is  effecfted  by  means,  and  only  the  Lord  is  able  to 
lead  man  in  accordance  with  these  means  (n.  221). 
Mediately. — Tiie  Word  must  needs  be  taught  mediately,  through  parents,  teach- 
ers, preachers,  books,  and  especially  by  the  reading  of  it.  That  this  is 
done  mediately  through  j^reachin^  does  not  take  away  the  immediate- 
ness  (n.  i72[6]).  (See  Immediate.) 
Meditation. — A  man  when  in  deep  meditation  sometimes  appears,  as  to  his 

spirit,  in  the  society  of  the  spiritual  world  in  which  he  is  (n.  296[6J),] 
Melancthon  mentioned  (n.  5o[4]). 
Membranes. — Of  those  who  constitute  membranes  in  the  Divine  Man,  that  is, 

heaven  (n.  254[3],  326[io]). 
Memory  is  the  state  of  the  changes  and  variations  in  the  form  of  the  purely  or- 
ganic substances  of  the  mind  that  remain  permanent  (n.  279[i]). 

When  truths  are  in  the  understanding  only,  and  from  it  in  the  memory, 
they  are  not  in  the  man  but  outsiile  of  him  (n.  233[7j). 

Man's  memory  may  be  compared  lo  the  ruminating  stomach  of  certain  ani- 
mals, info  which  they  first  receive  their  f.).id;  and  so  long  as  it  is  there 
it  is  not  within  but  without  the  body;  but  when  they  draw  the  food  out 
of  the  stomach  and  eat  it,  it  becomes  a  part  of  their  life  and  the  body 
is  nourished,     Man's  memory  contains  spiritual,  not  material,  foods, 


354 


ANGELIC   WISDOM 


that  is,  truths,  which  in  themselves  are  knowledges.  So  far  as  a  man 
by  thinking,  or  as  it  were  by  ruminating,  draws  these  from  the  memory 
his  spiritual  mind  is  nourished  (n.  233[S]). 

Man  has  an  external  or  natural  memory  and  an  internal  or  spiritual  mem- 
ory. Upon  his  internal  memory  each  and  every  thing  that  he  has 
thought,  spoken,  and  done  in  the  world  has  been  inscribed,  so  com- 
pletely and  particularly  that  not  a  single  thing  is  lacking  (n.  227[i]). 

This  internal  memory  is  the  "book  of  man's  life"  which  is  opened  after 
death,  and  in  accordance  with  which  he  is  judged  (n.  227[i]). 
Men. — Those  born  out  of  the  church  are  men  equally  with  those  bom  within  it ; 
they  are  from  the  same  heavenly  origin  and  are  equally  living  and 
immortal  souls  (n.  33o[5]). 
Mercy. — Immediate  mercy  is  impossible,  because  the  salvation  of  man  is  eife6led 
by  means  (n.  22i). 

It  is  an  error  of  the  age  to  believe  that  the  state  of  a  man's  life  can  be 
changed  instantly,  even  to  its  opposite,  and  thus  from  being  evil  a  man 
can  become  good,  and  in  consequence  be  led  out  of  hell  and  transferred 
straightway  into  heaven,  and  this  by  the  Lord's  mercy  apart  from 
means  (n.  279[i]). 

No  one  enters  heaven  out  of  mercy  (n.  338[6]).     (See  Safety,  Salvation.) 
Meritorious. — The  good  that  has  man  in  it,  provided  it  has  salvation  as  its  end, 
is  a  meritorious  good ;  but  the  good  that  has  the  Lord  in  it  is  not  mer- 
itorious (n.  90). 

If  man  believed  that  all  good  and  truth  are  from  the  Lord  he  could  not 
appropriate  good  to  himself  and  make  it  meritorious  (n.  320). 
Mesentery — The  mesentery  elaborates  the  chyle  (n.  336,  i64[6],  i8o[4],  296[i4]). 
Mesopotamia,  one  of  the  countries  in  which  was  the  Ancient  Church,  and  in 

which  the  Ancient  Word  was  known  (n.  328[2]j. 
Mice  (ifie),  by  which  the  landof  Ashdod  and  Ekron  was  laid  waste,  signified  the 
devastation  of  the  church  by  means  of  falsification  of  truth.     The  "  five 
golden  mice  "  sent  by  the  Philistines  with  the  ark  (i  Sam.  vi.)  signified 
the  vastation  of  the  church  removed  by  good  (n.  326[i2]). 
Mind  (animus). — The  face  is  atv^pe  of  the  mind  (n.  56M). 

The  affedions,  perceptions  and  thoughts  constitute  the  mind  (n.  56[2]). 

Of  a  kind  of  elation  of  mind  (n.  279[3]). 

No  one  is  reformed  in  unhealthy  mental  states,  because  these  take  away 
rationality,  and  consequently  the  freedom  to  ad:  in  accordance  with 
reason.  The  mind  may  be  sick  and  unsound,  and  while  a  sound  mind 
is  rational  a  sick  mind  is  not  (n.  141). 

There  is  a  certain  quiet  and  peace  of  mind  that  especially  follows  combats 
against  evils  (n.  41). 
Mind  {mens). — The  mind  or  spirit  of  man  is  wholly  in  the  form  in  which  heaven 
is  or  in  which  hell  is ;  there  is  not  the  slighest  difference,  except  that 
one  is  the  greatest  and  the  other  the  least  (n.  299). 

The  human  mind  is  of  three  degrees  (n.  75[i]). 

Man  has  a  natural  mind,  a  spiritual  mind,  and  a  celestial  mind;  and  so 
long  as  a  man  is  in  the  lusts  of  evil  and  in  their  enjoyments  he  is  in 
the  natural  mind  alone,  and  the  spiritual  mind  is  closed  (n.  147). 

The  natural  mind  is  common  to  man  and  beast ;  the  spiritual  rational  mind 
is  the  truly  human  mind  (n.  32i[2]). 

Man's  mind,  which  in  itself  is  spiritual,  must  needs  be  among  the  spiritual, 
and  he  comes  among  such  after  death  (n.  307[2]). 

As  the  mind  is  such  is  the  bodv,  thus  the  whole  man  (n.  ii2[i]). 

The  mind  of  man  is  continually  in  three  things,  called  end,  cause,  and 
effecT:.     If  one  of  these  is  lacking  the  human  mind  is  not  in  its  life 

How  the  Lord  governs  the  interiors  and  extenors  of  man  s  mind  (n.  307  j. 
(See  Mind  (animus).) 


CONCERXIXG    THE    DIVINE    PROVIDENCE. — INDEX.         355 

Miracles. — No  one  is  reformed  by  miracles  and  signs,  because  they  compel  (n. 

130)- 
A  faith  induced  by  miracles  is  not  faith  but  persuasion,  for  there  is  nothing 
rational  in  it,  still  less  anything  spiritual  ;  it  is  only  an  external  without 
an  internal  (n.  131). 
The  efteif^  of  miracles  on  the  good  and  on  the  evil  is  different  (n.  133). 
The  good  do  not  desire  miracles,  but  they  believe  in  the  miracles  recorded 
in  the  Word,  and  when  they  hear  anything  about  a  miracle  they  give 
thought  to  it  only  as  an  argument  of  no  great  weight  that  confirms 
their  faith  (n.  133). 
The  evil  may  be  driven  and  compelled  to  a  belief  by  miracles,  and  even  to 

worship  and  piety,  but  only  for  a  short  time  (n.  133). 
Why  there  were  so  many  miracles  among  the  decendants  of  Jacob  (n.  132). 
Why  miracles  are  not  wrought  at  this  day  (n.  133). 
Misfortune. — No  one  is  reformed  in  a  state  of  misfortune  (n.  140). 

By  states  of  misfortune  are  meant  states  of  despair  from  danger,  as  in 
battles,  duels,  shipwrecks,  falls,  fires,  threatened  or  unexpecied  loss  of 
wealth  or  of  office  and  thus  of  honors  and  other  like  things  (n.  140). 
Misuse. — Man  has  the  ability  to  misuse  his  faculties  of  liberty  and  rationality, 
and  from  freedom  in  accordance  with  reason  to  continn  whatever  he 
pleases  (n.  2S6[i]). 
Mixed. — What  is  not  distinct  is  mixed  up,  giving  rise  to  every  imperfedlion  of 

form  (n.  4[4]). 
Moabites. — Each  nation  with  which  the  children  of  Israel  waged  war  signified 
some  particular  evil  (n.  25i[3]). 
It  is  not  known  in  this  world  what  kingdoms  in  Christendom  answer  to  the 
Moabites  and  others  with  whom  the  children  of  Israel  waged  war,  and 
and  yet  there  are  those  who  do  answer  to  them  (n.  25i[4]). 
Modes. — The  modes  of  the  Divine  providence  are  the  ways  by  which  man  be- 
comes a  man  and  is  perfecfled  in  respedl  to  his  understanding  and  will 
(n.  335[0). 
The  modes  by  which  the  Divine  providence  operates  upon  the  means  and 
by  the  means  to  form  man  and  to  perfecfl  him  are  infinite  in  number 
and  in  variet)-.     These  modes  are  most  secret  (n.  336). 
Mohammedan  religion  (the),  was  raised  up  by  the  Lord's  Divine  providence  to 
destroy  the  idolatries  of  many  nations  (n.  255[2,4]). 
The  Mohammedan  religion  acknowledges  the  Lord  as  the  Son  of  God,  as 
the  wisest  of  men,  and  as  a  very  great  prophet  who  came  into  the  world 
to  teach  men  (n.  255[i,3]). 
This  religion  would  not  have  been  accepted  by  so  many  kingdoms  if  it  had 
not  been  adapted  and  suited  to  the  ideas  of  thought  and  to  the  life  of 
them  all  (n.  255[4]). 
All  of  that  religion  who  acknowledge  the  Lord  as  the  Son  of  God  and  at 
the  same  time  live  according  to  the  commandments  of  the  decalogue, 
which  they  have,  by  shunning  evils  as  sins,  come  into  a  heaven  that  is 
called  the  Mohammedan  heaven  (n.  255[5] ;  see  also  238). 
Moor. — The  child  of  a  black  or  Moorish  father  by  a  white  or  European  woman 

is  black,  and  vice  versa  (n.  2TJa[i\). 
Moral. — The  civil  and  moral  man  can  also   become  spiritual,  for  the  civil  and 
moral  is  a  receptacle  of  the  spiritual  (n.  322[i]). 
He  is  called  a  moral  man  who  makes  the  laws  of  the  kingdom  wherein  he 
is  a  citizen  his  morals  and   his  virtues,  and  froni  reason  lives  them  (n, 
322J.]). 
Moralists. — The  state  after  death  of  natural  moralists  who  believe  that  civil  and 
moral  life  with  its  prudence  accomplishes  everything  and  Divine  pro- 
vidence nothing  (n.  II7[2]). 
Moravians. — Moravianism  mentioned  among  heresies  (n.  259,  238) ;  as  enthu- 
siastic spirits  (n.  32i[3]). 


356  ANGELIC    WISDOM 

Morning. — Why  Lucifer  is  called  "the  Son  of  the  morning"  in  Isaiah  xiv.  19 
(n.  257[3]). 

Mortal. — In  order  that  every  man  may  live  to  eternity  that  which  is  mortal  in 
him  is  taken  away  (n.  7,2^1^]). 
The  mortal  in  man  is  his  material  body,  and  this  is  taken  away  by  its  death 
(n.  324L3]). 

Most  Ancient  Cfiurch. — The  men  of  that  church  were  in  the  beginning  the  wis- 
est of  men  (n.  24i[i]). 

Moutfi. — In  LuAe  vi.  45,   the  "mouth"  signifies  thought  which  pertains  to  the 
understanding  (n.  80 j. 
In  the  spiritual  sense  the  "mouth  "  means  thought  because  thought  speaks 
by  means  of  the  mouth  (n.  80). 

Movement. — Withdraw  eftbrt  from  movement  and  movement  would  stop  (n.  3[2]). 

Multiplications  [ste  Fructifications). 

Muscles. — The  workings  of  both  brains  into  fibres,  of  fibres  into  muscles,  and  mus- 
cles into  ad^ions  (n.  i8o[6]). 

Myriads. — Heaven  is  composed  of  myriads  of  myriads ;  and  myriads  enter  it  each 
year,  and  will  continue  to  enter  into  it  to  eternity  (n.  63). 


Nails. — It  is  known  that  in  man,  in  addition  to  forms  organized  of  blood  vessels 
and  nervous  fibres,   which  are   called  viscera,  there  are  skins,  mem- 
branes, tendous,  cartilages,  bones,  nails,  and  teeth   (n.  326[io]).     [See 
Bones.) 
Nakedness. — The  "nakedness"  of  Adam  and  Eve  his  wife,  that  they  were  not 

ashamed  of,  signified  the  state  of  innocence  (n.  275). 
Name. — In  the  Word  "  the  name  of  God  "  signifies  God  with  everj'  thing  that  is 
in  Him  and  that  goes  forth  from  Him.     And  as  the  Word  is  the  Divine 
going  forth,  which  is  "the  name  of  God,"  and  as  all  the  Divine  things 
that  are  called  the  spiritual  things  of  the  church  are  from  the  Word, 
they,  too,  are  "the  name  of  God  "  (n.  230[2]). 
In  the  spiritual  world  each  one  has  a  name  that  is  in  hamiony  with  the 
quality  of  his  love  and  wisdom  ;  for  as  soon  as  any  one  enters  a  society 
or  into  association  with  others,  he  immediately  has  a  name  that  is  in 
accord  with  his  character  (n.  230[i]). 
**Name"  signifies  the  nature  of  the  state  of  love  and  wisdom  or  of  good 

and  truth  fn.  230[4]). 
Naming  is  effedled  by  spiritual  language,  which  is  such  that  it  is  capable  of 

naming  ever}'  thing  (n.  230[i]). 
A  name  involves  the  entire  state  of  the  thing  (n.  230[i]). 
Nations  are  distinguished  from  each  other  merely  by  the  face  (n.  277a[2]). 

The  nation  that  regards  the  precepts  of  the  decalogue  as  Divine  and  lives 

according  to  them  from  a  religious  motive  is  saved  (n.  254[2]). 
Most  nations  remote  from  Christendom  regard  these  not  as  civil  but  as  Di- 
vine laws,  and  hold  them  sacred  (n.  254[2]). 
In  the  earliest  times  tribes,  families,  and  households  dwelt  apart  from  one 
another,  and  not  under  general  governments  as  at  the  present  day  (n. 

2I5H)- 
When  a  religion  has  been  once  implanted  in  a  nation  the  Lord  leads  that 

nation  according  to  the  precepts  and  dogmas  of  its  own  religion   (n. 

254[2]).     [See  Gentiles.) 
Natural. — The  natural  does  not  communicate  with  the  spiritual  by  continuity,  but 

by  correspondences  (n.  41). 
Natural  and  temporal  things  are  not  only  such  as  are  proper  to  nature  but 

also  such  as  are  proper  to  men  in  the  natural  world  (n.  220[4]). 
Natural  things  that  are  proper  to  nature  have  relation  in  general  to  times 

and  spaces,  and  in  particular  to  the  things  that  are  seen  on  the  earth 

(n.    220[4]). 


CONCERNING    THE    DIVINE    PROVIDENCE. — INDEX.         357 

Naturalists. — Those  -.vho  confirm  themselves  in  the  appearance  that  one's  own 
prudence  is  everything  and  the  Divine  providence  nothing  are  in  falla- 
cies ;  and  as  far  as  tiiey  cuntirm  themselves  by  fallacies  they  become 
naturali.^ts,  believing  nothing  but  what  they  are  able  to  perceive  by 
some  bodily  sense,  especially  by  the  sense  of  sight  (n.  3io[i]). 

Nature. —  The  things  proper  to  nature  are  especially  spaces  and  times,  both  hav- 
ing limit  ami  termination  (n.  2i9[ij). 
The  extremes  or  outmosts  of  nature  are  not  receptive  of  the  spiritual  and 
eternal  things  in  conformity  to  which  the  human  mind  was  formed  as 
thc^e  are  in  themselves  (n.  220[j]). 

Nebuchadnezzar. — By  the  statue  seen  by  Nebuchadnezzar  in  a  dream,  the  first 
four  churches  are  meant;  also  the  golden,  the  silver,  the  brazen,  and 
the  iron  ages  mentioned  by  ancient  writers  (n.  328[3]). 

Neighbor. — In  what  loving  the  neighbor  as  one's  self  consists  (n.  94). 

Noah. — The  Ancient  Church  is  depicfted  in  the  Word  by  Noah  and  his  three 
sons,  and  by  their  posterity  (n.  328[2]). 

Nose. — The  nose  signifies  perception  of  truth.     The  closing  of  the  nose  in  the 
spiritual  world  means  that  they  liave  no  perception  (n.  3iO[i]). 
The  nose  does  not  smell  from  itself,  but  it  is  man's  mind   or  spirit   that 
there  perceives  things  by  the  sense,  and  is  affedled  by  the  sense  in  ac- 
cordance with  its  nature  (n.  3i4[i]. 
Man  knows  scarcely  anything  as  to  how  the  nose  smells  (n.  336). 


Obotfardigas  Forbinder  {Hindrances  or  Stumbling-blocks  of  the  Impenitent) 

(n.  258[5]). 
Odors. — Every  delight  corresponds  to  an  odor,  and  in  the  spiritual  world  may  be 
converted  into  an  odor.     The  general  delight  in  heaven   is   sensed  as 

the  odor  of  a  garden,  with  variety; while  the  general  delight  of  hell 

is  sensed  as  stagnant  water  into  which  different  kinds   of  filth  have 
been  thrown  (n.  304). 
Offspring. — The  parent's  evil  is  transmitted  to  the  offspring  (n.  28i[4]). 
0/7  signifies  the  good  of  charity  (n.  328[9]). 

Old. — -VU  that  have  lived  well,  when  they  enter  heaven  come  into  an  age  like 
that  of  early  manhood  in  the  world,  and  continue  in  it  to  eternity,  even 
those  that  had  been  old  and  decrepit  in  the  world.  Women  also, 
although  they  had  been  old  and  wrinkled,  return  into  the  flower  of 
their  age  and  beauty  (n.  324[4]). 
One. — Divine  love  and  Divine  wisdom  go  forth  from  the  Lord  as  a  one  (n.4[i]). 
A  one  is  impossible  apart  from  a  form,  the  form  itself  making  the  one 

(n.  4[2]). 
The  form  makes  a  one  the  more  perfecflly  as  the  things  entering  into  the 

form  are  distinctly  different  and  yet  united  (n.  4[4l). 
Man  is  such  a  one,  human  society  is  such  a  one,  the  church  is  such  a  one, 

also  the  whole  angelic  heaven  befc^re  the  Lord  (n.  i\[^]). 
How  perfecflly  di-tincl  things  are  united  and  thus  make  a  one  (n.  4[5]). 
Operation. — The  operation  and  progress  of  the  end  through  means  is  what  is 
called  the  Divine  providence  (n.  33i[i])- 
There   can   be  no  operation  except  upon  a  subjecfl,  and  upon  it  through 

means  (n.  33U3]). 
The  Divine  providence  has  for  its  end  nothing  else  than  reformation  and 
consequent  salvation;  this  is  its  unceasing  operation  with  every  one  (n. 

.   ^57[']). 
Nothing  of  the  operation  of  the  Divine  providence  should  be  evident  to 

man's  perception  or  senses,  but  he  should  nevertheless  know  about  it 

and  acknowledge  it  (n.  175). 
The  entire  working  (operation)  of  the  Lord  is  from  first  principles  and  from 

outmosts  simultaneou:-ly  (n.  220[3]). 


358  ANGELIC    WISDOM 

If  the  operation  of  the  Divine  providence  were  made  evident  to  man's 
perception  and  senses  he  would  not  act  from  freedom  in  accordance 
with  reason,  nor  would  any  thing  seem  to  him  to  be  his  (n.  i76[i]). 
The  Lord's  operations  in  the  interior  substances  and  forms  of  the  mind  are 

not  manifest  to  man  (n.  i74[i]). 
The  operations  of  the  organic  substances  of  the  body  are  natural,  while 
those  of  the  mind  are  spiritual ;    and  the  two  make  one  by  correspond- 
ences (n.  279[7]). 
The  soul's  secret  workings  (operations),  of  which  man  knows  nothing  be- 
cause he  has  no  sensation  of  them  (n.  296[i4],  336). 
The  operation  of  the  Lord's  Divine  providence  in  conjoining  man  with  the 
Lord,  and  the  Lord  with  man  is  not  upon  any  particular  of  man  by  it- 
self except  as  it  is  simultaneously  upon  all  things  of  man,  from  his 
inmost  and  from  his  outmost  simultaneously  (n.  125). 
The  operation  of  the  Lord's  Divine  providence  to  withdraw  man  from 
evils  is  constant  (n.  177). 
Opposites  fight  each  other  till  one  destroys  the  other  (n.  18). 

Two  opposites  cannot  exist  together  in  one  substance  or  form  without  its 

being  torn  asunder  and  destroyed  (n.  233[2]). 
Every  thing  is  known  from  its  opposite  (n.  38[2]). 

An  opposite  may  take  away  perceptions  and  sensations  or  may  exalt  them  ; 

when  it  mingles  itself  it  takes  away,  but  when  it  does  not  mingle  itself 

it  exalts  (n.  24). 

Opposition. — The  affe6lions  of  heaven  and  the  lusts  of  hell  are   diametrically 

opposed  to  each  other  (n.  303). 

The  quality  of  a  good  is  known  only  by  its  relation  to  what  is  less  good, 

and  by  its  contrariety  (opposition)  to  evil  (n.  24). 
Opposition  destroys  (n.  ii[4]). 
Opulence. — Opulence,  greater  or  less,  in  itself  is  but  an  imaginary  something  (n. 
250W). 
Such  as  have  looked  to  riches  and  possessions  solely  for  their  own  sake 
and  for  what  can  be  gained  from  them,  after  death,  in  place  of  riches 
have  poverty,  and  in  place  of  possessions  wretchedness  (n.  220[io]). 
Order. — As  God  is  order,  so  is  He  the  law  of  His  order  (n.  33i[2]). 

There  is  no  order  possible  without  laws  (n.  33i[2]). 
Organization,  j  — The  organization  taken  on  in  the  world  (by  those  who  deny 
Organize.         {     God)  remains  to  eternity  (n.  326[5]). 

In  the  brain  there  are  innumerable  substances,  and  there  is  nothing  there 
that  is  not  organized  (n.  279[6]). 
Organic.  \  — The  operation,  the  changes,  and  variations  in  the  state  and  form  of 
Organs,   i     organic  substances  (n.  279). 

What  flows  into  the  organs  of  the  external  senses,  or  those  of  the  body, 
are  such  things  as  are  in  the  natural  world,  while  what  flows  into  the 
organic  substances  of  the  internal  senses,  or  those  of  the  mind,  are  such 
things  as  are  in  the  spiritual  world  (n.  3o8[2]). 
As  the  organs  of  the  external  senses,  or  those  of  the  body,  are  receptacles 
of  natural  objedls,  so  the  organic  substances  of  the  internal  senses,  or 
of  the  mind,  are  receptacles  of  spiritual  objeds  (n.  3o8[2]). 
Orientals. — The  Christian  religion  is  not  adapted  to  the  genius  of  the  Orientals 

like  the  Mohammedan  religion  (n.  256[i]). 
Origin  of  evil  {the),  is  from  the  abuse  of  the  capacities  peculiar  to  man  that  are 

called  rationality  and  liberty  (n.  15). 
Outermost. — There  is  a  constant  connecflion  between  the  outermosts  and  the  in- 
mosts ;  consequently  as  the  outermost  acfls  or  is  adted  upon,  so  the  in- 
teriors from  the  inmosts  a6l  or  are  adted  upon  (n.  i8o[3]). 
Outmosts. — The  Lord  acfls  from  man's  inmosts  and  upon  the  unbroken  series  to 
outmosts.  The  things  that  are  in  man's  inmosts  and  in  the  series  from 
inmosts  to  outmosts  are  wholly  unknown  to  man  (n.  125). 


CONCERNING    THE    DIVINE    PROVIDENCE. — INDEX.         359 

Man's  outmost^;  are  the  things  tliat  are  in  the  external  of  his  thought  (n.  125). 

The  Lord  acts  from  inmosts  and  outmosts  simuUaneousiy  (n.  124,  220[3]). 

Intermediates  are  connected  in  unbroken  series  from  inmosts  even  to  out- 
mosts, and  in  outmosts  they  are  togetlier  (n.  I24[4]). 

The  outmosts  of  life  that  man  carries  with  him  after  death  become  quies- 
cent, and  are  in  harmony  with  his  interiors,  that   is,  they  act  as  one 

("•  2770- 
Outmosts  are  reformed   harmoniously  with  first  principles  while  man  is  in 

the  world,  and  cannot  be  refonned  afterward  (n.  2']']b). 
Owls. — The  eyesight  of  the  spirits  of  hell  is  formed  for  the  reception  of  the  light 

there,  and  this  sight  is  like  that  of  owls  and  bats,  which  see  objedts  at 

night  as  clearly  as  other  birds  see  them  by  day  (n.  i67[2]). 
Owners. — Those  who  ascribed  all  things  to  their  own  prudence  called  "owners" 

(n.  309[2j). 

Palace  of  wisdom. — The  angels  said  they  represent  wisdom  to  themselves  as  a 
palace,  the  twelve  steps  to  which  signify  goods  conjoined  with  truths 
and  truths  conjoined  to  goods  (n.  36). 

Pancreas  (n.  i8o[4],  279[7]);  it  purifies  the  blood  (n.  336)  ;  it  assorts  (n.  174). 

Parables. — Why  the  Lord  spoke  in  parables  (n.  23i[9]). 

Particular.    } — In  every  form,  the  general  and  the  particular,  or  the  universal 

Particulars.)    and  the  special,  by  wonderful  conjuniflion  acft  as  one  (n.  iSo[4]). 

That  is  called  universal  which    is  made  up  of  the   most   particular  things 

taken  together,  like  any  general  thing  that  exists  from  its  particulars  (n. 

201[2]). 

The  Divine  providence  is  in  the  minutest  particulars  of  nature,  and  in  the 
minutest  particulars  of  human  prudence  ;  it  is  from  these  that  it  is  uni- 
versal (n.  20I[3]). 

The   Lord's  Divine  providence  is  universal  because  it  is  in  particulars,  and 
it  is  particular  because  it  is  universal  (n.  i24[3]). 
Paul. — Explanation  of  Paul's  saying  (Rom.  iii.  28)  respedling  faith  apart  from 

works  (n.  115). 
People. — The  Israelitish  and  Jewish  people  rejjresented  the  church  (n.  245). 
Perceive.      ) — If  the  operation  of  the  Divine  providence  were  made  evident  to 
Perception.  \     man's   perceptions  and  senses  he  would  not  acfl  from   freedom  in 
accordance  w  ilh   reason ;  nor  would   any  thing  seem  to  him  to   be   his 
(n.  i76[,]). 

The  cjuality  of  a  good  is  known  only  by  its  relation  to  what  is  less  good, 
and  by  its  contrariety  to  evil.  From  this  comes  all  jiower  to  perceive 
and  to  feel,  since  from  this  comes  the  (|uality  of  these  jiowers  (n.  24). 

Perceptions  and  thoughts  are  derivatives  of  spiritual   light  (n.  173). 

What  the  Lord  teaches  He  gives  to  man  the  ability  to  perceive  rationally, 
and  this  in  two  ways;  in  one  man  sees  in  himself  that  a  thing  is  so  as 
soon  as  he  hears  it ;  in  the  other  he  understands  it  by  means  of  reasons 
(n.  150b]). 

The  Divine  good  of  the  Divine  love  and  the  Divine  trutli  of  the  Divine 
wisdom  are  given  to  the  evil  and  to  the  good,  to  the  just  and  to  the  un- 
just ;  for  unless  they  were  given  no  one  would  have  perception  nnd 
thought  (n.  173). 

Perception  and  thought  belong  to  life,  consequently  they  are  from  the  same 
fountain  from  which  life  is  (n.  173).  {See  Enlightenment,  Thought). 
Perfect  {to  be). — It  is  impossible  for  that  which  is  perfe<5ting  to  eternity  to  he 
made  perfedl  in  an  instant  (n.  338(10]). 

Each  degree  of  wisdom  may  be  perfected  to  its  highest  point,  but  it  can- 
not enter  into  a  superior  degree   (n.  34[-']). 
Perfections. — All  perfecftions  increase  and  ascend  by  degrees  and  according  to 
degrees  fn.  279[9]). 


360  ANGELIC    WISDOM 

Periphery  {see  Centre). 

Perish.— Unless  man  had  full  liberty  he  not  only  could  not  be  saved  but  would 

even  perish  utterly  (n.  28i[i]). 
Peritoneum  is  the  general  sheath  of  all  the  abdominal  viscera  (n.  i8o[4]). 
Permanence  involves  a  perpetual  springing  forth  (n.  3[2]). 
Permission. — There  are  no  laws  of  permission  by  themselves,  or  apart  from 
the  laws  of  the  Divine  providence  (n.  234). 
The  Divine  providence  with  the  evil  is  a  continual  permission  of  evil,  to 
the  end  that  there  may  be  a  continual  withdrawal  from  it  (n.  296[7]). 
It  is  not  the  Lord  but  man  that  introduces  evil  of  life  into  the  will,  and 
through  the  will  into  the  thought.     This  is  what  is  called  permission 
(n.  296[7]). 
All  things  that  an  evil  man  wills  and  thinks  are  of  permission  (n.  296[8]). 
Evils  are  permitted  for  the  sake  of  the  end,  which  is  salvation  (n.  249[3], 

275,276b],  281). 
The  laws  of  Divine  providence  are  the  causes  of  permissions  (n.  249[2]). 
Nothing  can  be  permitted  without  a  reason,  and  the  reason  can  be  found 
only  in  some  law  of  the  Divine  providence,  which  law  teaches  why  it 
is  permitted  (n.  234). 
When  God  is  said  to  permit,  it  is  not  meant  that  He  wills,  but  that  on  ac- 
count of  the  end,  which  is  salvation.  He  cannot  avert  it  (n.  234). 
The  Lord  permits  evils  of  life  and  many  heresies  in  worship  that  man  may 
not  fall  into  the  most  grievous  kind  of  profanation   (n.  233[i3]).     [See 
Profanation.) 
Pharisees. — Those  who  say  with  the  lips  pious  and  holy  things,  and  counterfeit 
the  affecflions  of  love  for  these  in  tone  and  in  gesture,  and  yet  in  heart 
do  not  believe  them  or  love  them,  are  "  Pharisees,"  from  whom  after 
death  all  truth  and  good  are  taken  away  (n.  23i[4]). 
Philistia. — Not  long  after  the  establishment  of  the  church  it  was  turned  into  a 
Babylon,  and  afterwards  into  a  Philistia  (n.  264[2]). 
By  "  Philistia"  is  meant  faith  separate  from  charity  (n.  264[3]). 
Philistines. — Those  that  make  faith  alone  saving,  and  not  a  life  of  charity,  are 

meant  in  the  Word  by  "Philistines"  (n.  258[i],  326[i2],  251). 
Places. — The  Lord  foresees  the  places  in  hell  of  those  who  are  not  willing  to  be 
saved,  and  the  places  in  heaven  of  those  who  are  willing  to  be  saved 

(n.  ZZZM)- 
The  Lord  provides  their  places  for  the  evil  by  permitting  and  by  withdraw- 
ing, and  for  the  good  by  leading  (n.  333[2]). 
In  the  spiritual  world,  in  another's  apartment  no  one  can  sit  anywhere  ex- 
cept in  his  own  place ;  if  he  sits  elsewhere  he  loses  his  self-possession 
and  becomes  dumb  (n.  338[4]). 
Whenever  one  enters  another's  room  there  he  knows  his  own  place  (n.  338[4]), 

Pleasantness  {see  Enjoyment,  Delight). 

Pleasures  {the),  of  lusts  for  evil  and  the  pleasures  of  affe6lions  for  good  cannot 
be  compared.  The  devil  is  inwardly  in  the  pleasures  of  lust  for  evil, 
and  the  Lord  is  inwardly  in  the  pleasures  of  affedlions  for  good  (n.  40). 

Pleura,  the  general  sheath  of  the  chest  (n.  i8o[3]). 

Pleurisy  (n.  180). 

Poison. — Except  for  liberty  to  think  and  will  evils  and  to  put  these  away  as  if  of 
himself,  combined  with  the  Divine  providence,  evils  would  be  like 
poison  kept  in  and  not  expelled,  which  would  soon  spread  and  carry 
death  to  the  whole  system ;  or  like  a  disease  of  the  heart  itself  from 
which  the  whole  body  soon  dies  (n.  184). 

Polygamists. — A  religion  that  makes  it  unlawful  to  marry  more  than  one  wife  is 
not  accepted,  but  is  rejecfted  by  those  who  for  ages  have  been  polygam- 
ists (n.  256[i]). 

Possessions. — Eternal  things  relate  to  spiritual  honors  and  possessions,  whi^h 
pertain  to  love  and  wisdom  in  heaven  (n.  2i6[i]). 


CONXERNING    THE    DIVINE   PROVIDENCE. — INDEX.  361 

The  natural  man  calls  honors  and  possessions  Divine  blessings  (n.  2i6[i]). 

Honors  and  possessions  may  be  blessings  and  also  may  be  curses  (n.  2i6[2]) ; 
they  are  blessings  to  those  who  do  not  set  their  hearts  upon  them,  and 
curses  to  those  who  do  set  their  hearts  upon  thtm  (n.2i7[i]). 

When  dignities  and  possessions  are  blessings  they  are  spiritual  and  eternal, 
and  when  they  are  curses  they  are  temporal  and  perishable  (n.  2i7[3]). 

Riches  and  possessions  are  natural  and  temporal  with  those  who  look  sole- 
ly to  them,  and  to  themselves  in  them ;  but  these  same  things  are  spirit- 
ual and  eternal  with  those  who  look  to  good  uses  in  them  (n.  220[io]). 

The  love  of  riches  and  possessions  for  the  sake  of  riches  and  possessions  is 
the  love  of  the  world,  stridtiy,  the  love  of  possessing  the  goods  of  others 
by  any  device  whatever  (n.  2i5[6]).  (Sec  Riches,  Wealth.) 
Power. — The  power  (/>ossf)  to  will  and  the  power  to  understand  are  not  from 
man,  but  are  from  Him  who  possesses  Power  itself,  that  is.  Power  in  its 
essence  (n.  88[i]). 

Every  created  thing  is  endowed  with  power  [rh) ;  but  power  ads  not  from 
itself  but  from  Him  who  bestowed  the  power  (n.  3[3]). 

Before  the  last  judgment  the  power  (j>oteniia)  of  hell  prevailed  over  the 
power  of  heaven  (n.  263[3]). 

The  w  icked  all  believe  themselves  to  be  powerful,  while  the  good  all  be- 
lieve themselves  to  be  destitute  of  power  (n.  iQb]). 

Power  in  the  seed  is  from  God  the  Creator  (n.  3[2]). 
Prayer  (the  Lord's). — The  words  "  Hallowed  be  Thy  name  "  mean  that  this 

name  must  not  be  profaned  (n.  230[i]). 
Preachers.— T:\\q  Word  must  needs  be  taught    mediately  through  preachers; 
nevertheless  it  is  not  taught  by  them  but  by  the  Lord  through  them  (n. 

I72[6])- 

A  preacher  can,  while  in  the  external  state,  teach  thmgs  pertammg  to  spirit- 
ual life,  but  when  from  this  external  state  he  is  let  into  the  internal,  if 
he  is  an  evil  man  he  sees  nothing  but  falsity  and  does  nothing  but  evil 
(n.  298[i]). 
Precepts.— The  Lord  has  provided  that  there  shall  be  in  every  religion  precepts 
like  those  in  the  decalogue  (n.  254[2]). 
"To  have  the  commandments"  {Jo/in  xiv.  21,  23)  is  to  know;  and  to 
keep  them  is  to  love  (n.  33[5])- 
Predestination. — Any  predestination  except  to  heaven  is  contrary  to  the  Divine 
love  (n.  330[2]). 
That  any  of  the  human  race  have  been  damned  by  predestination  is  a  cruel 
heresy  (n.  330[8]). 
Predestined.— AW  men  were  predestined  to  heaven,  and  no  one  to  hell  (n.  322[2], 

329[i])- 
Predicate. — Whatever  has  existence  derives  from  form  that  which  is  called  qual- 
ity, and  that  which  is  called  predicate  fn.  4[2]). 
Presence.— When  any  one  in  the  spiritual  world  is  thinking  about  another  from 
a  desire  to  speak  with  him,  the  other  immediately  becomes  present,  and 
they  see  each  other  face  to  face  (n.  29[i],  50,  326). 

He  who  does  not  love  another,  or  still  more,  he  who  hates  another,  does 
not  see  or  meet  him.  They  are  distant  in  the  degree  of  the  hate  or 
absence  of  love  (n.  326[2]). 

Presence  comes  from  the  remembrance  of  anotlier  with  a  desire  to  see  him 
(n.  326[3]).  The  reason  is  that  in  the  spiritual  world  there  is  no  dis- 
tance as  in  the  natural  world,  but  only  an  appearance  of  distance  (n. 
326[i]). 

With  every  man  there  are  spirits  present,  and  they  are  as  really  present  as 
if  the  man  were  included  in  their  society  (n.  5o[2]). 

Space  and  time  have  nothing  to  do  with  that  presence,  because  affedion 
and  thought  from  it  are  not  in  sjiace  and  time;  and  spirits  and  angels 
are  affedions  and  thoughts  therefrom  (n.  50[2]). 


362  ANGELIC    WISDOM 

Present. — Who  they  are  who  think  from  what  is  present  in  the  world  and  not 
from  what  is  present  in  heaven  (n.  59). 
How  any  one  in  the  spiritual  world  shows  himself  present  (n.  29,50). 
(See  Presence.) 
Preservation  {see  Conservation)  (n.  3[3]). 
Pride  in  one's  intelligence  (n.  i97[i],  2o6[i],  32i[8]). 

Prince  of  the  world. — That  honors  and  possessions  are  bestowed  by  the  devil  is 
confessed,  for  from  this  he  is  called  the  Prince  of  the  world  (n.  2i6[2]). 
Principles. — In  every  man  there  are  two  principles  of  life,  the  one  natural  and 
the  other  spiritual ;  the  natural  principle  of  life  being  the  hearths  puls- 
ation, and  the  spiritual   principle  of  life  the  mind's  volition  (n.  ig^[2]). 
Proceed  (to). — Difference  between  creating  and  proceeding  (n.  2i9[2]). 

Nothing  can  proceed  from  any  one  except  what  is  in  him  (n.  2i9[2]). 
Nothing  but  what  is  temporal  can  proceed  from  man,  and  nothing  but 

what  is  eternal  from  the  Lord  (n.  2i9[2]). 
Of  all  that  goes  forth  (from  the  Lord)  the  Divine  providence  is  primary 
(n.  331)- 
Proceeding  {the  Divine). — The  Infinite  and  Eternal  from  itself  is  the  Divine  go- 
iug  fortli,  that  is,  the  Lord  in  others  created  from  Himself,  thus  in  men 
and  in  angels  (n.  55). 
This  Divine  going  forth  is  the  same  as  the  Divine  providence  (n.  55). 
Produce  (to). — What  is  produced  does  not  proceed,   but  is  created   (n.  219). 

{See  to  Proceed.) 
Profanation. — In  the  most  general  sense  profanation  means  all  impiety  (n.  229). 
There  are  many  kinds  of  profanation  of  what  is  holy  (n.  226,  229-233); 
some  lighter  and  some  more  grievous,  but   they  may  be  refen^ed  to 
seven  kinds  (n.  23i[i]). 
The  worst  kind  of  profanation  (n.  229). 
He  that  upholds  evil  loves  does  violence  to  Divine  goods,  and  this  violence 

is  called  adulteration  of  good  (n.  22i[3]). 
In  the  Word,  adulterations  of  good  are  depicfled  by  adulteries,  and  falsifi- 
cations of  truth  by  whoredoms  (n.  233[io]). 
These  adulterations  and   falsifications  are  effecfted  by  reasonings  from  the 
natural  man,  which  is  in  evil  (n.  233[io]).     (See  to  Profane.) 
Profaners  mean  all  the  impious  who  in  heart  deny  God,  the  holiness  of  the  Word 
and  the  spiritual  things  of  the  church  therefrom,  which  are  essentially 
holy  things,  and  who  also  speak  impiously  of  these  (n.  229). 
Only  those  who  have  a  knowledge  of  holy  things  can  profane  them  (n. 

257[5]). 

Difference  between  profaners  and  the  profane  (n.  229).     (See  Profane) 
Profane  {the)  are  those  who  profess  to  believe  in  God,  who  assert  the  holiness 
of  the  Word,  and  who  acknowledge  the  spiritual  things  of  the  church, 
the  most  of  whom,  however,  only  v/ith  the  mouth  (n.  229). 
Such  commit  profanation  for  the   reason  that  what  is  holy  from  the  Word 
is  in  them  and  with  them  ;  and  this  which  is  in  them  and  which  makes 
some  part  of  their  understanding  and  will  they  profane;  but  in  the  im- 
pions  who  deny  the  Divine  and  1  )ivine  things  there  is  nothing  that  can 
be  profaned  (n.  229). 
Profane  {to). — Those  who  profane  holy  things  by  mixing  them  with  things  pro- 
fane are  such  as  first  accept   and  acknowledge  them   and  afterwards 
backslide  and  deny  (n.  228[i]). 
The  seventli  kind  of  profanation  is  committed  by  those  who  first  acknow- 
ledge Divine  truths  and  live  according  to  them,  but  afterwards  recede 
and  deny  them.     This  is  the  worst  kind  of  profanation  (n.  23I[7],  232). 
What  is  meant  by  "profaning  the  name  of  God  "  (n.  23o[2]). 
Progression. — Each  thing  and  all  things  in  the  growth  of  every  shrub  and  every 
herb  of  the  field  goes  forth  regularly  and  wonderfully  from  end  to  end, 
according  to  the  laws  of  their  order.     There  can  be  nothing  that  in  its 


CONCERNING   THE    DIVINE    PROVIDENCE. — INDEX.         363 

progress  does  not  go  on  most  regularly  in  accordance  with  the  laws  of 

the  Divine  providence  (n.  332b]). 
There  must  needs  be  a  regular  progression  in  the  reformation  and  regen- 
eration of  men  (n.  332[4]). 
Every  created  thing  goes  forth  from   a  First,  which  is  the  Infinite  and 

Eternal,  to  things  last.     And  from  things  last  to  the  First  from  whom  it 

came  (n.  56). 
Prophet. — The"  name  "  and  "reward  of  a  prophet"  {Matt.  .\.4i,  42),  mean  the 

state  and  the  happiness  of  those  who  are  in  Divine  truths  (n.  230[3]). 
Proprium  [the)  (ste  Self  (one's  own)). 
Provide  (to). — The  Lord  provides  that  every  one  may  be  saved  (n.  328[8]). 

It  is  provided  by  the  Lortl  tliat  a  new  church  should  take  the  place  of  a 

former  devastated  church  (n.  328[io]). 
Providence  {the  Divine),  is  the  government  of  the  Lord's  Divine  love  and  Di- 
vine wisdom  (n.  i,  2,  5:^',  337). 
Whence  the  Divine  providence  is  and  what  it  is  (n.  207). 
The  restoration  of  the  marriage  of  good  and  truth  in  every  created  thing, 

and  the  consequent  conjuncftion  of  the  created  universe  with  the  Lord 

tlnou^h  man,  must  be  the  end  of  tlie  Divine  providence  (n.  9). 
The  l)i\ine  providence  has  as  its  end  a  heaven  consisting  of  men  who 

have  become  or  are  becoming  angels  (n.  27[2],  202). 
The  Divine  providence  looks,  in  everything  that  it  does,  to  what  is  infinite 

and  eternal  (n.  46). 
The  Infinite  and  Eternal  in  itself  must  needs  look  to  what  is  infinite  and 

eternal  from  itself  in  things  finite  (n.  52,  58). 
The  Divine  providence  in  its  whole  progress  with  man  looks  to  his  eternal 

state  (n.  59). 
The  laws  of  the  Divine  providence  heretofore  hidden  in  the  wisdom  of 

angels  are  now  revealed  (n.  70[3])- 
It  is  a  law  of  the  Divine  providence  that  man  should  adl  from  freedom  in 

accordance  with  reason  (n.  71,  97). 
It  is  a  law  of  the  Divine  providence  that  man  should  as  if  from  himself 

put  away  evils  as  sins  in  the  external  man  (n.  100). 
It  is  a  law  of  the  Divine  providence  that  man  should  not  be  compelled  by 

external  means  to   think  and   will,  and  thus   to  believe   and  love  the 

things  of  religio;!,  but  should  guide  himself  and  sometimes  compel 

himiclf  (n.  129). 
It  is  a  law  of  the  Divuie  providence  that  man  should  be  led  and  taught  by 

the  Lord  from  heaven  by  means  of  the  Word  and  by  means  of  doiflrine 

and  ]ireaching  from  the  Word,  and  this  to  all  appearance  as  if  by  himself 

(n.  154). 
It  is  a  law  of  the  Divine  providence  that  nothing  of  the  operation  of  the 

Divine  provi<lence  should  be  evident  to  man's  perceptions  or  senses, 

but  that  he  should,  nevertheless,  know  about  it  and  acknowledge  it  (n. 

175)- 

If  the  operation  of  the  Divine  providence  were  made  evident  to  man  s  per- 
ceptions and  senses  he  would  not  aifl  from  freedom  in  accordance  with 
reason,  nor  would  any  thing  seem  to  him  to  be  his  (n.  176). 

If  man  clearly  saw  the  Divine  providence  he  would  set  himself  against  the 
order  and  tenor  of  its  course,  and  would  pervert  and  destroy  it  (n.  180). 

If  man  clearly  saw  the  Divine  providence,  either  he  would  deny  God  or 
he  would  make  himself  to  be  God  (n.  182). 

The  Divine  jirovidence  never  acts  in  accord  with  the  will's  love  in  man, 
but  constantly  against  it  (n.  i83[i],  234). 

The  L'lrd  in  His  Divine  providence  leads  men  as  silently  as  a  hidden 
current  or  favoring  tide  bears  a  vessel  (n.  186). 

It  is  granted  man  to  see  the  Divine  providence  in  the  back  and  not  in 
the  face ;  and  to  see  it  in  a  spiritual  state  and  not  in  his  natural  state. 


364  ANGELIC   WISDOM 

To  see  the   Divine  providence  in  the  back  and   not  in  the  face  is  to 

see  it  after  it  occurs  and  not  before  (n.  i87[i]). 
The    Divine  providence  works  by  means,  and  the  means  are  furnished 

through  man  or  the  world  (n.  i87[2]). 
The  man  who  has  become  spiritual  by  the  acknowledgment  of  God,  and 

wise  by  a  reje6lion  of  what  is  his  own  {proprium),  sees  the  Divine  pro- 
vidence in  the  whole  world  and  in  all  and  each  of  the  things  in  it  (n. 

i89[i]). 
The  Divine  providence,  because  of  its  minute  particulars,  is  universal  (n. 

191,  202). 
The  Divine  providence  is  in  the  minutest  particulars  of  nature  and  in  the 

minutest  particulars  of  human  prudence,  and  it  is  from  these  that  it  is 

universal  (n.  20i[3]). 
The  Divine  providence,  in  order  that  man  may  not  perish,  works  so  se- 
cretly that  scarcely  any  one  knows  of  its  existence  (n.  2ii[i]). 
The  Divine  providence  by  constancy  and   by  change  deals  wonderfully 

with  human  prudence,  and  yet  conceals  itself  (n.  2i2[i]). 
The  Divine  providence  looks  to  eternal  things,  and  to  temporal  things  only 

so  far  as  they  make  one  with  eternal  things  (n.  214). 
The  conjundlion  of  temporal  things  and  eternal  things  m  man  is  the  Lord's 

Divine  providence  (n.  220[i]). 
All  the  laws  of  the  Divine  providence  have  for  their  end  the  reformation 

and  consequent  salvation  of  man  (n.  279[4]). 
The  Divine  providence  is  equally  with  the  evil  and  with  the  good  (n.  285). 
The  Divine  providence,  not  only  with  the  good  but  with  the  evil  as  well,  is 

universal  in  every  least  particular,  and  yet  it  is  not  in  their  evils  (n.  287). 
The  Divine  providence  appropriates  neither  evil  nor  good  to  any  one ;  but 

man's  own  prudence  appropriates  both  (n.  308). 
The  Lord  cannot  acfl  contrary  to  the  laws  of  the  Divine  providence,  because 

acting  contrary  to  them  would  be  adling  contrary  to  His  Divine  love 

and  contrary  to  his  Divine  wisdom,  thus  contrary  to  Himself  (n.  331). 
The  subject  of  the  Divine  providence  is  man,  the  means  the  Divine  truths 

whereby  man  gains  wisdom  and  the  Divine  goods  whereby  he  gains 

love  (n.  33i[3]). 
The  Divine  providence  does  all  things  out  of  pure  mercy  (n.  337). 
The  operation  of  the  Divine  providence  for  the  salvation  of  man  begins  at 

his  birth  and  continues  until  the  end  of  his  life  and  afterwards  to  eternity 

(n-  332,  333)-. 

Looking  to  what  is  infinite  and  eternal  in  the  formation  of  the  angelic  hea- 
ven, that  it  may  be  before  the  Lord  as  one  Man  which  is  an  image  of 
Himself,  is  the  inmost  of  the  Divine  providence  (n.  64,  67,  68). 

The  inmost  of  the  Divine  providence  respecting  hell  (n.  69). 

Who  those  who  acknowledge  God  and  His  Divine  providence  are  like,  and 
who  those  who  acknowledge  nature  and  their  own  prudence  (n.  208). 

Man's  own  (proprium)  has  an  inborn  enmity  against  the  Divine  providence 
(n.  2ii[i]). 

Arguments  of  those  who  confirm  themselves  against  the  Divine  providence 
(n.  236-240). 

Arguments  refuted  (n,  241-274).     {See  Tablk  of  Contents.) 
Prudence  is  from  God,  and  not  from  man  (n.  I9i[2]). 

That  man's  own  prudence  is  nothing  is  contrary  to  appearance  (n.  I9i[i]). 

Prudence  has  no  other  source  than  intelligence  and  wisdom  (n.  I9i[i]). 

Man's  own  prudence  is  from  the  love  of  self  and  from  conceit  in  his  own 
intelligence  (n.  321P]). 

Human  prudence  is  nothing  fn.  70[i]). 

Man's  own  prudence  is  nothing;  it  merely  appears  to  be  something,  and 
should  so  appear  (n.  191). 

Man  from  his  own  prudence  persuades  himself  and  corroborates  in  himself 


CONCERNING   THE    DIVINE    PROVIDENCE. — INDEX.         365 

that  ail  good  and  truth  are   from  himself  and  in  himself,  likewise  all 
evil  and  falsity  (n.  3t2[i]). 

Two  priests  in  the  spiritual  world  disputing  with  a  royal  ambassador  about 
human  prudence  (n.  I97[2]). 

Whence  man's  prudence  is  and  what  it  is  (n.  206,  316,  32i[8]). 

What  one's   own  prudence  is  and  what  prudence  not  one's  own  is    (n. 
310-326), 

Who  those  are  who  acknowledge  nature  and  their  own  prudence  (n.  208). 

Prudence  is  the  "talent"  given  the  servants  to  trade  with  [Luke  xix., 
Matt.  XXV.)  (n.  2io[2]). 
Prudently. — He  who  thinks  and  acls  prudently  as  if  from  himself  and  at  the 
same  time  acknowledges  that  he  does  it  from  the  I.-ord  is  a  man,  while 
he  who  confirms  in  himself  that  every  thing  he  thinks  and  does  is  from 
himself  is  not  a  man  (n.  32i[i]). 
Punishment. — Its  own  punishment  follows  every  evil ;  it  is  as  if  its  punishment 
were  inscribed  upon  the  evil,  and  this  punishment  the  wicked  man  en- 
dures after  death  (n.  249[3]). 

No  one  is  reformed  by  threats  and  punishments,  because  they  compel  (n. 
i36[.]).     {See  Compel.) 
Purification  is  effeCled  in  two  ways,  one  by  temptations,  the  other  by  ferment- 
ations (n.  25). 

All  cleansing  from  evils  is  from  the  Lord  (n.  i5i[2]). 

The  Lord's  Divine  providence  causes  the  evil  and  the  falsity  that  are  to 
gether  to  be  serviceable  in  the  way  of  equilibrium,  of  relation,  and  of 
purification,  and  thus  in  the  conjunction  of  good  and  truth  in  oihers 
(n.  21,  25). 

Means  of  purification  and  withdrawal  of  the  delights  of  the  lusts  of  evil 
belonging  to  tlie  internal  man  (n.  296[io]).     [See  Cleansing. ) 
Purpose.— To  think  from  purpose  is  to  will  and  lo  do  (n.  152). 

Purposes  are  thoughts  fion  the  will  (n.  152).     [Sc'e  Intention.) 

Quadruped. — At  first  man  would  creep  like  a  quadruped,  but  with  an  inherent 

endeavor  to  raise  himself  upon  his  feet  (n.  275). 
Quakers  classed  with  heretics  (n.  259,  238),  and  enthusiastic  spirits  (n.  321). 
Quality. — Whatever  has  existence  derives  from  form  that  which  is  called  quality 

(n.  4[2]).     [See  Form.) 

Rain  (in  A/att.  v.  45,  as  elsewhere  in  the  Word)  means  the  Divine  truth  of  the 

Divine  wisdom  (n.  173,  292). 
Rational  [the)  of  those  who  are  both  in  the  appearance  and  in  the  truth  is  a 
spiritual-rational,  while  the  rational  of  those  who  are  in  the  appearance 
apart  from  the  truth  is  a  natural  rational  (n.  I54[,3]). 
The  natural  rational  may  be  likened  to  a  garden  as  it  is  in  the  light  of 
winter,  while  the  spiritual-rational  may  be  likened  to  a  garden  as  it  is 
in  the  light  of  spring  (n.  r54[3]). 
Those  who  are  rationally  blind  (n.  i68[5]). 
Rationality  is  the  faculty  of  understanding  (n.  73[i,3l). 

Unless  man  possessed  a  will  from  the  faculty  that  is  called  liberty  and  an 
understanding  from  the  faculty  that  is  called  rationality  he  would  not 
be  a  man  (n.  o6[4],  98[r],  167,  227,  285). 
Rationality  and  liberty  are  in  man  from  the  Lord  (n.  73[>])- 
Rationality  itself  is  from  spiritual  light,  and  not  at  all  from  natural  light  (n. 

167). 
It  is  the  light  of  heaven  which  gives  enlightenment  (n.  i68[2]). 
By  rationality  a  man  may  be  raised  up  into  wisdom  almost  angelic  (n.  222I1]). 
Those  that  are  in  hell  have  the  ability  to  understand  that  is  called  rational- 


366  ANGELIC    WISDOM 

ity,  but  the  spiritual  light  which  these  have  from  rationality  is  changed 
into  infernal  light  (n.  167).     {See  Faculty,  Liberty,  Rational  (the).) 
Raven. — The  "raven"  used  to  illustrate  the  continuation  of  a  falsity  (n.  3i8[4]). 
Reason  (to). — The  Lord  is  willing  that  a  man  should  think  and  talk  about  Di- 
vine things  and  also  reason  about  them,  for  the  purpose  of  seeing  a 
thing  to  be  so  or  not  so  (n.  2ig[s]). 
Reasoners.— Sensual  men  are  above  others  shrewd  and  cunning,  and  ingenious 
reasoners,  and  they  call  shrewdness  and  cunning  intelligence  and  wis- 
dom, nor  do  they  know  otherwise  (n.  3io[2]). 
Receptacle.— Man  was  created  that  he  might  be  a  receptacle  of  the  Divine  love 
and  of  the  Divine  wisdom  (n.  328[5]). 

How  a  civil  and  moral  life  is  a  receptacle  of  spiritual  life  (n.  322[2]). 
Recipient.— Yox  good  to  be  good  in  itself,  and  for  truth  to  be  truth  in  itself,  they 
must  make  one  in  the  recipient,  that  is,  in  an  angel  of  heaven  or  a 
man  on  the  earth  (n.  10). 
Reciprocal.— ThQ  conjunction  of  the  Lord  with  man,  and  the  reciprocal  con- 
jundion  of  man  with  the  Lord  is  effeaed  by  means  of  the  faculties  of 
rationality  and  liberty  (n.  92,  g6[(,]). 

There  is  no  conjunaion  of  minds  unless  it  is  reciprocal,  and  the  recipro- 
cation is  what  conjoins  (n.  92[2]). 

What  the  reciprocal  in  man  is  (n.  92[3]). 

The  reciprocal  conjundion  of  angels  with  the  Lord  is  not  from  the  angels, 
but  is  as  if  it  were  from  them  (n.  28U]). 
Reform  (to). — The  external  man  must  be  reformed  by  means  of  the  internal 
and  not  the  reverse  (n.  150). 

Man  is  not  reformed  unless  the  external  is  reformed  as  well  as  the  inter- 
nal (n.  i5i[i]). 

The  external  is  reformed  by  means  of  the  internal  when  the  external  refrains 
from  the  evils  that  the  internal  does  not  will  because  they  are  infernal, 
and  still  more  when  the  external  for  this  reason  shuns  evils  and  fights 
against  them  (n.  I5i[i]). 

It  is  by  means  of  the  faculties  called  rationality  and  liberty  that  man  is  re- 
formed and  regenerated  by  the  Lord,  and  without  them  he  cannot  be 
reformed  and  regenerated  (n.  82,  85,  96[5]). 

No  one  is  reformed  by  miracles  and  signs  (n.  130) ;  nor  by  visions  or  con- 
versations with  the  dead  (n.  134);  nor  by  threats  and  punishments  (n. 
136);  nor  in  states  that  do  not  spring  from  rationality  and  liberty  (n.  138). 

No  one  is  reformed  in  a  state  of  fear  (n.  139) ;  or  in  a  state  of  misfortune 
fn.  1401;  nor  in  unhealthy  mental  states  (n.  141);  nor  in  a  state  of 
bodily  disease  (n.  142)  ;  nor  in  states  of  ignorance  (n.  143). 

After  death  man  can  no  longer  be  reformed  and  regenerated  ;  he  remains 
such  as  his  ruling  love  has  been  in  this  world  (n.  17). 

Without  a  knowledge  and  recognition  of  the  evils  and  falsities,  and  the 
goods  and  truths  of  his  life  and  dodirine  in  himself,  man  cannot  be 
reformed  (n.  16). 

How  the  internal  man  is  reformed,  and  the  external  by  means  of  it  (n.  151). 
Reformation. — All  reformation  is  effecled  in  completeness,  that  is,  simultaneous- 
ly in  first  principles  and  in  outmosts ;  and  outmosts  are  reformed  har- 
moniously with  first  principles  while  man  is  in  the  world  (n.  277^). 

Why  man  cannot  be  reformed  afterwards  (n.  277<5). 

Man  comes  into  the  state  of  reformation  when  he  begins  to  think  that 
there  is  such  a  thing  as  sin,  and  still  more  when  he  thinks  that  this  or 
that  is  a  sin,  and  when  he  examines  it  in  himself  and  refrains  from 
willing  it  (n.  84[5]). 

Stages  in  reformation  described  (n.  151). 

All  reformation  is  effecfted  by  means  of  truth  (n.  298[5]). 

Principal  means  of  reformation  (n.  233[3]).     [See  Regeneration.) 


CONXERNING   THE    DIVINE    PROVIDENCE.— INDEX.         367 

fieqenerate  {to)  man  is  to  unite  good  and  truth  in  him,  or  love  and  wisdom,  as 
they  are  united  in  the  Divine  that  goes  forth  from  the  Lord  (n.  58). 
With  one  who  is  regenerated  the  order  of  hfe  is  reversed;    from  being 

natural  he  becomes  spiritual  (n.  84[6]). 
After  death   man  can  no  longer  be  reformed  and  regenerated  (n.  17). 
(See  Reform  {to).  Acknowledgment.)  ,     r   ,      t     j      •  u 

Regeneration. —The  conjunclion  of  man  with  the  Lord  and  of  the  Lord  with 
man  is  what  is  called  reformation  and  regeneration  (n.  i23[i]). 
Regeneration  begins  when  man  refrains  from  evils  as  sins;  it  progresses  as 
he  shuns  them,  and  is  perfected  as  he  fights  against  them ;  and  as  he 
from  the  Lord  concjuers  them  he  is  regenerated  (n.  84['=.]). 
By  means  of  rationality  and  liberty  man  is  reformed  and  regenerated,  and 
without  them  he  cannot  be  reformed  and  regenerated  (n.  85). 
Relation.— Tht:  conjundion  of  good  and  truth  is  provided  by  the  Lord  by  means 
of  relation  (n.  24).  ,       •    ,  j 

The  quality  of  a  good  is  known  only  by  its  relation  to  what  is  less  good, 
and  by  its  contrariety  to  evil  (n.  24). 
Reliaion  —To  shun  evils  as  sins  is  the  Christian  religion  itself  (n.  265[i]).      _ 

Hitherto  men  have  not  known  that  to  shun  evils  as  sins  is  the  Christian 
religion  itself  (n.  265[i],  278^).  „       ,.  •  •         r  .u    v.  u: 

The  Christian  religion  is  accepted  only  in  the  smaller  division  of  the  habit- 
able globe  called  Europe,  and  is  there  divided  (n.  256). 
All  the  human  beings  that  are  born,  however  many  and  in  whatever  re- 
ligion, can  be  saved,  provided  they  acknowledge  God  and  live  accord- 
im'  to  the  commandments  in  the  decalogue  (n.  253,  254[2],  322U]). 
The  Lord  provides  that  there  shall  be  some  religion  everywhere,  and  that 

there  shall  be  these  two  things  in  every  religion  (n.  326[9]). 

No  man  gets  his  religion  from  himself,  but  through  another  who  has  either 

learned  diredly  from  the  Word  or  by  transmission  from  others  (n.  254[i]). 

The  Lord  has  provided  that  there  shall  be  in  every  religion  precepts  like 

those  in  the  decalogue  (n.  254[2]).  ,         •,    1.         •  ^      r 

There  are  two  things  that  are  at  once  the  essentials  and  the  universals  ot 

religion,  namely,  acknowledgment  of  God  and  repentance  (n.  340M). 

When  a  religion  has  been  once  implanted  in  a  nation  the  Lord  leads  that 

nation  according  to  its  precepts  and  dogmas  (n.  254[2]). 

Every  nation  that  lives  according  to  its  religion,  that  is,  that  refrains  from 

doing  evil  because  it  is  contrary  to  its  god,  receives  something  of  the 

spiritual  in  its  natural  (n.  322[4]). 

In  process  of  time  every  religion  declines  and  is  consummated  (n.  32b[ijj. 

The  understanding  is  blinded  not  only  by  ignorance  but  also  by  a  religion 

that  teaches  a  blind  faith,  also  by  false  doctrine  (n.  I44[i])- 
In  every  one  that  has  any  religion  there  is  implanted  a  knowledge  that 

after  death  he  will  live  as  a  man  (n.  274[i]).  _    . 

To  acknowledge  God  and  to  refrain  from  doing  evil  because  it  is  against 
God  are  the  two  things  that  make  a  religion  to  be  a  religion  (n.  326[9]). 
Religious  systems.- Principles  of  various  religious  systems  (n.  253,  254,  I39)- 
Solomon's  wives,  seven  hundred  in  number,  represented  the  vanous  relig- 
ions in  the  worid.     A  concubine  represents  a  religion  (n.  245). 
The  Mohammedan  religion  is  accepted  by  more  kingdoms  than  the  Christ- 
ian religion  (n.  255).     {See  Mohammedan.) 
Remission  (the)  of  sin  is  not  its  removal;  so  far  as  evils  are  removed  they  are 
remitted  (n.  279,  280). 
Repentance  precedes  remission,  and  without  repentance  there  is  no  remis- 
sion (n.  280).  ,  ^       ., 
Man  must  examine  himself,  see  his  sins,  acknowledge  them,  confess  theni 
before  God,  and   refrain  from  them;  this  is  repentance,  remission  ot 
sins,  and  consequently  salvation  (n.  127).  . 
Remit— To  every  one  the  Lord  remits  sins.     He  does  not  accuse  and  impute. 


368 


ANGELIC    WISDOM 


And  yet  He  can  take  them  away  only  in  accordance  with  the  laws  of 
the  Divine  providence  (n.  280). 
When  sins  have  been  remitted  they  are  not  also  removed ;  but  when  sins 
have  been  removed  they  have  also  been  remitted  (n.  280 j.     (^See  Re- 
miss/on.) 

Repentance  precedes  remission,  and  without  repentance  there  is  no  remission 
(n.  2S0). 
Repentance  is  void  of  meaning  to  those  who  believe  that  men  are  saved 

out  of  mere  mercy,  however  they  live  (n.  340[2]). 
Without  repentance  man  is  in  evil,  and  evil  is  hell  (n.  340[3]). 
When  a  man  wishes  to  repent  he  must  look  to  the  Lord  alone;  if  he  looks 
to  God  the  Father  only  lie  cannot  be  cleansed ;  nor  if  he  looks  to  the 
Father  for  the  sake  of  the  Son,  nor  if  he  looks  to  the  Son  as  merely  a 
man  (n.  122). 
Repentance  from  sins  is  the  way  to  heaven;  faith  separate  from  repent- 
ance is  not  faith ;  and  those  who  are  not  in  f;iith  because  they  do  not 
repent  are  in  the  way  to  hell  (n.  ii4[2],  127). 

Represent. — The  men  of  Judah  and  Israel  were  led  into  the  land  of  Canaan 
merely  that  they  might  represent  the  church  (n.  132). 
A  bad  man  equally  with  a  good  man  may  represent  the  church  and  its  in- 
ternals by  means  of  the  externals  of  worship  (n.  132). 

Reproduction. — The  final  thing  to  which  the  tree  aims  is  seed,  in  which  its  re- 
producflive  power  exists  anew  (n.  ^[2]). 

Residence. — The  Lord  has  His  residence  in  man,  both  in  the  evil  and  in  the 
good,  in  the  two  faculties  called  rationality  and  liberty  (n.  96[5]). 

Restoration  (the)  of  the  marriage  of  good  and  truth  in  every  created  thing,  and 
the  consequent  conjunction  of  the  created  universe  with  the  Lord  through 
man,  must  be  the  end  of  Divine  providence  (n.  9). 

Resurrection. — In  everj'  one  that  has  any  religion  there  is  implanted  a  know- 
ledge that  after  death  he  will  live  as  a  man  (n.  274[i]). 

Revenge  has  its  source  in  the  love  of  self  (n.  276[2]). 

Reward. — The  reward  of  a  prophet  (Matt.  x.  41,  42]  means  the  happiness  of 
those  who  are  in  Divine  truths;  and  the  reward  of  a  righteous  man 
means  the  happiness  of  those  who  are  in  Divine  goods  (n.  230[3]). 

Riches. — What  the  love  of  riches  and  dignities  for  their  own  sake  is,  and  what 
the  love  of  dignities  and  riches  for  the  sake  of  uses  is  (n.  2i5[6]). 
How  the  love  of  riches  arose  (n.  2i5[4]).     [See  Possessions,  Wealth.) 

Rule  [love  of),  when  it  gradually  ca^ne  in  (n.  2I5[3]),  and  the  result  (n.  2i5[5]). 

Rule  [to). — The  Lord  rules  the  whole  angelic  heave;i  as  one  man;  the  Lord 
rules  heaven  as  the  soul  rules  its  body  ;  the  whole  human  race  is  ruled 
by  the  Lord,  not  through  heaven  but  from  heaven  by  the  Lord,  conse- 
quently from  Himself,  because  He  is  heaven  (n.  163).     (See  Govern.) 

Ruminating. — Man's  memory  may  be  compared  to  the  ruminating  stomach  of 
certain  animals.  Man's  memory  contains  truths  which  in  themselves 
are  knowledges,  and  so  far  as  by  thinking,  or  as  it  were  by  ruminating, 
he  draws  these  from  the  memory,  his  spiritual  mind  is  nourished  (n. 
233[S]). 

Sabbath  {the)  in  the  Israelitish  church  was  the  most  holy  thing  of  worship,  for  it 

signified  the  union  of  truth  with  good  and  of  good  with  truth  in  man, 

for  thus  man  is  united  to  the  Lord  (n.  21). 
Sacrifices. — Worship  by  sacrifices  was  first  instituted  in  the  Hebraic  Church 

which  arose  from  Heber  (n.  328[2]). 
Sages. — That  man's  mind  cannot  die  the  sages  or  wise  men  of  old  saw ;  for 

they  said,  "  How  can  the  mind  die  when  it  has  the   capacity  to  be 

wise?"  (n.  324[3].) 
Salvation. — The  Lord  wills  the  salvation  of  all  (n.  221). 


CONCERNING   THE    DIVINE    PROVIDENCE. — INDEX.         369 

Without  the  Lord  there  is  no  salvation.  No  one  is  saved  for  the  reason 
that  tlie  Lord  is  known  to  him,  but  because  he  lives  in  accordance 
with  the  Lord's  commandments  (n.  330[6]). 

The  Divine  providence  lias  for  its  end  nothing  else  than  reformation  and 
"    consequent  salvation  (n.  257[i]). 

Salvation  can  be  accomplished  only  through  an  acknowledgment  of  the 
Divinity  of  the  Lord,  ancl  a  conlidence  that  the  Lord  effects  salvation 
when  man  lives  according  to  His  commandments.  Instantaneous  sal- 
vation from  mercy  apart  from  means  is  impossible  (n.  338). 

Instantaneous  salvation  out  of  mercy  apart  from  means  is  the  "  fiery  flying 
serpent"  in  the  church  (n.  340).     [Sc-e  Save  (foi.) 
Satan. — The  falsity  of  evil  and  Satan  are  one  (n.  33[3]). 

Those  who  confirm  in  themselves  the  lusts  of  evil  are  called  satans  (n. 
3io[3]).     {St-e  Heaven  and  Hell.) 
Save. — It  is  of  the  Divine  providence  that  ever}-  man  can  be  saved,  and  that 
those  are  saved  who  acknowledge  God  and  live  well  (n.  325). 

No  mortal  could  have  been  saved  unless  the  Lord  had  come  into  the 
world  (n.  I24[4]). 

The  operation  of  the  Divine  providence  for  the  salvation  of  man  begins  at 
his  birth  and  continues  until  the  end  of  his  life,  and  afterwards  to 
eternity  (n.  332-335). 

But  no  more  can  lie  saved  than  are  willing  to  be  saved  (n.  333[i]). 

Only  those  are  willing  to  be  savetl  who  acknowledge  God  and  are  led  by 

Him  (n.  2,i3['])-  r.        .  .  . 

Eveiy  one,  in  whatever  heresies  he  may  be  in  respect  to  the  understand- 
ing, can  be  reformed  and  saved  if  only  he  shuns  evils  as  sins  and  does 
not  confirm  heretical  falsities  in  himself  (n.  259[3]). 

That  only  those  born  within  the  church  are  saved  is  aninsane  heresy  (n.330[5]). 

He  who  acknowledges  God  and   lives  rightly  becomes  spiritual  in  his 
degree  and  is  saved  (n.  330[5]). 
Security  of  life  arises  either  from  the  impious  man's  belief  that  there  is  no  life 
after  death,  or  from  the  belief  of  him  who  separates  life  from  salvation 
(n.  340[4]).  _  .       „    . 

See. — What  the  Lord  teaches  He  gives  man  the  ability  to  perceive  rationally  in 
two  ways — seeing  in  himself  that  it  is  so,  and  understanding  it  by  means 
of  reasons.  His  seeing  it  in  himself  is  in  his  internal  man;  his  under- 
standing it  by  means  of  reasons  is  in  the  external  man  (n.  i50[2]). 
Seed  {the)  is  the  primal  form  of  the  love  in  which  the  father  is  ;  it  is  the  form 
of  his  ruling  love  with  its  nearest  derivations,  which  are  the  inmost  af- 
fecflions  of  that  love  (n.  2'i']a[i\). 

The  soul  is  in  the  seed,  for  from  the  seed  is  impregnation,  and  the  seed  is 
what  is  clothed  with  a  body  by  the  mother  (n.  277a[3]). 
Self  {one's  own).— This  own  is  the  love  of  self  and   the  love  of  the  world 
therefrom,  or  is  the  love  of  the  world  and  the  love  of  self  therefrom 
(n.  2o6[i]). 

Man  has  a  voluntary  self  {/■ro/o-iutn)  and  an  intellectual  self;  the  voluntary 
self  is  evil,  and  the  intellecflual  self  is  falsity  therefrom  (n.  298[3]). 

The  love  of  self  viewed  in  itself  is  the  love  of  one's  own  yproprium) ;  and 
man's  own  in  respecfl  to  its  affedions,  which  are  all  natural,  is  not  un- 
like the  life  of  a  beast  (n.  233[i2]). 

Not  a  grain  of  will  or  of  prudence  that  is  his  own  is  possible  in  any  man 
(n.  293). 

No  man,  according  to  the  common  understanding  of  his  own,  has  any 
thing  his  own  (n.  309[i]). 

The  things  proper  to  nature  are  especially  spaces  and  times,  both  having 
limit  and  tL-miination  ;  the  things  therefore  proper  to  man  are  those 
that  belong  to  his  own  will  and  his  own  understanding  (n.  2i9[il). 

All  things  proper  to  the  Lord  are  infinite  and  eternal,  thus  without  time. 


37°  ANGELIC    WISDOM 

consequently  without  limit  and  without  end.  Things  therefrom  seem- 
ingly proper  to  man  are  likewise  infinite  and  eternal,  yet  nothing  of 
them  is  man's,  but  they  belong  to  the  Lord  alone  in  man  (n.  2i9[i]). 
Sensation. —  The  quality  of  a  good  is  known  only  by  its  relation  to  what  is  less 
good  and  by  it=;  contrariety  to  evil.  From  this  comes  all  power  to  per- 
ceive and  to  feel  (n.  241. 
Senses. — Of  the  senses  uf  the  body  and  their  relation  to  the  mmd  (n.  314). 

It  is  man's  mind  or  spirit  that  perceives  things  by  the  senses  (n.  3i4[i]). 
Sensual. — The  ancients  called  men  who  had  confirmed  appearances  as  truths, 
and  had  thus  become  sensual,  seipents  of  the  tree  of  knowledge  (n. 
3:o[.]). 
Such  a  man  is  shrewd,  crafty,  and  an  ingenious  reasoner  above  others 
(see  G-n.  iii.  i)  (n.  3io[2,5]). 
Separation  [see  Severance). 

Serpent  {tie)  signifies  the   sensual  of  man  and  what  is  his  own  {proprium), 
which  in  itself  is  the  love  of  self  and  the  pride  of  self-intelligence, 
thus  the  devil  and  Satan  (n.  3i3[2],  2u). 
The  "serpent  "  is  evil  of  all  kinds  (n.  2ii[i]). 
The  "  head  of  the  serpent  "  (Gen.  iii.  15)  is  love  of  self  (n.  2ii[i]). 
By  "  the  fiery  flying  serpent "  i^Isa.  xiv.  29)  evil  glowing  from  infernal  fire 

is  meant  in.  340[i]). 
The  ancients  called  those  who  believed  only  the  things  perceived  through 

the  senses  serpents  of  the  tree  of  knowledge  (n.  3io[i]). 
The  condemnation  of  the  serpent  (Gen.  iii.  14)  signifies  the  condemnation 
of  one's  own  love  and  one's  own  intelligence  (n.  3i3[3]). 
Servitude. — Heavenly  freedom  is  freedom  itself,  and  consequently  its  opposite 
is  slavery  both  to  the  good  and  to  the  evil  (n.  43). 
Every  man  wishes  to  be  free,  and  to  put  away  from  himself  non-freedom  or 

ser\-itude  (n.  148). 
Man  does    not  know  what  spiritual  servitude  is  and  what  spiritual  liberty 
is  ;  he  does  not  possess  the  truths  that  teach  this  ;  and  without  truths 
spiritual  servitude  is  believed  to  be  freedom,  and  spiritual  freedom  to 
be  servitude  (n.  149). 
To  be  led  by  good  is  freedom,  and  to  be  led  by  evil  is  slavery  (n.  43). 
Why  man  does  not  wish  to  come  out  of  spiritual  servitude  into  spiritual 
liberty  (n.  149). 
Several    ^  ,       0^.1      ^ 
Severally  /  ^'''  Particulars). 

Severance. — So  far  as  one  denies  the  Lord  he  is  severed  from  Him.  Severance 
causes  hell  to  turn  the  man's  face  to  itself,  and  he  is  then  led  to  hell 
(n.  326U.5]). 

Sheath. — The  pleura,  which  is  the  general  sheath  of  the  chest  (n.  i8o[3]). 

The  peritoneum,  the  general  sheath  of  the  abdominal  viscera  (n.  i8o[4]). 
Sheaths  sun^ounding  the  several  organs,  as  the  stomach,  liver,  pancreas, 
spleen,  intestines,  mesentery,  kidneys  (n.  i8o[4]). 

Sheep. — "To  call  the  sheep  by  name  "  {yohn  x.  2,  3)  means  to  teach  and  to 
lead  every  one  who  is  in  the  good  of  charity  according  to  the  state  of 
his  love  and  wisdom  (n.  230[4]). 

Shepherd  {the). — To  be  saved  the  Lord  Himself  must  be  approached,  and 
whoever  goes  to  Him  is  a  shepherd  of  the  sheep  (n.  230[4]). 

Shun. — So  far  as  one  shuns  evils  as  diabolical  and  as  obstacles  to  the  Lord's 
entrance  he  is  more  and  more  nearly  conjoined  with  the  Lord,  and 
he  the  most  nearly  who  abominates  them  as  so  many  dusky  and  fiery 
devils  (n.  ZZhX^- 

Sickness. — When  a  man  is  sick,  and  is  thinking  about  death  and  the  state  of 
his  soul  after  death,  he  is  mjt  in  the  world,  but  in  spirit  he  is  with- 
drawn; and  in  this  state  no  one  can  be  reformed  (n.  I42[i]). 
No  one  is  reformed  in  unhealthy  mental  states,  because  they  take  away 


CONCERNING   THE    DIVINE    PROVIDENCE. — INDEX.         37 1 

rationality.     For  the  mind  may  l)e  sick  and  unsound ;    and  while  a 
sound  mmd  is  rational  a  sick  mind  is  not  (n.  141). 
When  the  hody  is  sick  the  mind  is  also  sick  (n.  I42[i]). 
Some  unhealthy  mental  states  named  (n.  141). 

It  is  vain  to  think  that  any  can  repent  or  receive  any  faith  during  sick- 
ness, for  in  such  repentance  there  is  nothing  of  adlion,  and  in  such 
faith  nothing  of  charity  (n.  I42[2]). 
If  men  had  not  been  reformed  before  their  sickness,  if  they  die  they 
afterwards  liecome  such  as  they  were  before  the  sickness  (n.  I42[2]). 
Siaon,  one  of  the  kingdoms  in  which  the  Ancient  Church   existed  and  where 

the  Ancient  Word  was  known  (n.  328[2]). 
Sight. — Man  has  an  internal  and  an  external  sight  (n.  166). 

Internal  sight  is  that  of  the  understanding  by  spiritual  objedls,  and  the 

external  sight  is  that  of  the  eye  by  natural  objecfls  (n.  i66[i]). 
The  eyesight  of  the  angels  of  heaven   is  formed  for  the  reception  of 
their  light,  and  the  eyesight  of  the  spirits  of  hell  for  the  reception  of 
their  light  (n.  167). 
Signs. — No  one  is  reformed  by  miracles  and  signs,  because  they  compel  (n.  130). 
Simple. — The  simpler  antl  purer  any  thing  is,  the  more  and  the  fuller  it  is 
(n.  6). 
The  belief  of  many  that  there  is  an  only  first  substance,  the  source  of  all 
things,  so  simple  that  nothing  is  simpler,  is  a  fallacy  (n.  6). 
Simultaneous. — In  the  outmost  there  is  a  simultaneous  presence  of  all  things 
from  the  first  (n.  124[4]). 
The  Lord  a6ls  upon  every  particular  in  man  singly,  but  simultaneously 

through  all  things  of  his  form  (n.  I24[3]). 
The  Lord  adls  from  inmosts  and  from  outmosts  simultaneously  (n.  I24[4]). 
I  low  the  simultaneous  produces  the  successive  (n.  12). 
//j^  e  J  ^^  ,^  Particulars,  Universals). 

Sins. — When  sins  have  been  removed  they  have  also  been  remitted;    but  not 
the  reverse  (n.  280). 
Of  those  who  confess  themselves  guilty  of  all  sins  and  do  not  search 

out  any  sin  in  themselves  (n.  278^5). 
A  confession  of  all  sin  is  unconsciousness  of  all  (n.  278^[i]). 
Skeletons. — Of  profaners  who   in   the   light    of  heaven  look    like  skeletons; 
some  like  skeletons   of  the  color  of  bone,  some  as  fiery  skeletons, 
and  others  as  charred  (n.  226). 
Skin  (the)  does  not   feel  from  itself,  but  it  is  man's  mind  or  spirit  that  there 
perceives  things  by  the  sense,  and  is  affedted  by  it  in  accordance  with 
its  nature  (n.  3i4[i]). 
Man  knows  so  little  as  to  amount  to  scarcely  anything  of  how   the  skin 

feels  (n.  336). 
It  has  been  provided   by  the  Lord  that  those  who  could  not  be  reached 
by  the  Gospel,  but  only  by  a  religion,  should  also  have  a  place  in  the 
Divine  Man,  that  is,  heaven,  constituting  those  parts  that  are  called 
skins,  membranes,  cartilages,  and  bones  (n.  254[3],  326[io]). 
Slavery  [see  Servitude). 
Smell.— AW  that  a  man  sees,  hears,  smells,  tastes,  and  feels,  flows  in  (n.  3o8[2]). 

Evil  in  itself  is  a  stench,  while  good  in  itself  is  fragrant  (n.  305). 
Smoke,  like  that  of  a  conflagration,  through  which  no  spiritual  truth  in  its  own 
light  could  pass,  surrounds  the  hells  of  those  who  are  loves  of  self 
and  the  world  (n.  250[4]). 
Society. — The  entire  heaven  is  arranged  in  societies  according  to  the  affeeflions 
of  good,  and  the  entire  hell  according  to  the  lusts  of  evil  opposite  to 
the  affections  of  good  (n.  278^[6]). 
As  to  his  spirit  every  man  is  in  some  society;    in  a  heavenly   society  if 
he  is  in  an  affedlion  for  good,  but  in  an  infernal  society  if  he  is  in  a 


372  ANGELIC   WISDOM 

lust  of  evil  (n.  27S3[6],  296[6],  307).    Sometimes  when  in  deep  medita- 
tion he  appears  there  (n.  296[6]). 

But  a  man  is  not  there  in  the  same  way  as  a  spirit  who  has  been  assigned 
to  the  society,  for  a  man  is  constantly  in  a  state  to  be  reformed,  and  he 
is  transferred  by  the  Lord  from  one  society  to  another,  in  accordance 
with  his  life  and  its  changes  (n.  307[2]). 

Each  society  of  heaven  is  as  one  man  before  the  Lord  (n.  64). 
Socinianism  and  Arian/sm,  which  reign  in  more  hearts  than  you  believe,  arose 

from  the  thought  of  God  as  three  persons  (n.  262[2],  2S6[3]). 
Socinians,  their  final  condition  in  the  other  life  (n.  23i[6] ;  also  257[4]). 
Solomon  represented  the  Lord  after  His  coming ;  and  because  the  Lord  after  the 
glorification  of  His  Human  had  power  over  heaven  and  earth,  so  Solo- 
mon appeared  in  glory  and  magnificence,  and  possessed  wisdom  above 
all  the  kings  of  the  earth  (n.  245). 

Why  he  was  permitted  to  establish  idolatrous  worship  and  to  marry  so  many 
wives  (n.  245  ;  see  also  n.  236). 
Something. — Every  thing  that  perishes  and  comes  to  nothing  is  inwardly  in  itself 
nothing;  outwardly  it  is  something,  but  it  is  not  so  inwardly  (n.  2i7[6]). 

There  is  an  appearance  that  good  is  something  apart  from  truth,  and  that 
truth  is  something  apart  from  good  ;  and  yet  they  are  not  (n.  ii[i]). 

Good  is  nothing  apart  from  truth,  and  truth  is  not  any  thing  apart  from  good 
(n.  ii[.])._ 

That  which  is  both  in  good  and  in  truth  is  something  ;  but  that  which  is 
both  in  evil  and  falsity  is  not  anythng  (n.  I9[i]). 

Unless  the  Infinite  God  were  the  All  and  were  Substance  itself  and  Wis- 
dom itself,  man  would  not  be  anything  (n.  46[2]). 
Soul. — Every  one's  soul  is  from  the  father,  and  from  the  mother  it  is  merely 
clothed  with  a  body  (n.  277rt[3]). 

The  soul  is  in  the  seed,  for  from  the  seed  is  impregnation,  and  the  seed  is 
what  is  clothed  with  a  body  by  the  mother  (n.  277a[3]). 

Man's  soul  is  nothing  else  than  the  love  of  his  will  and  the  love  therefrom 
of  his  understanding  (n.  iQgLs]). 

If  man  attributes  all  things  to  himself  and  to  nature,  the  love  of  self  becomes 
the  soul ;  but  if  he  attributes  all  things  to  the  Lord  love  to  the  Lord 
becomes  the  soul  (n.  I99[3]). 

Naturalists  have  been  able  to  comprehend  the  state  of  the  soul  after  death 
only  in  a  sensual  way,  and  not  spiritually  (n.  3io[3]). 

Of  the  secret  operations  of  the  soul  in  the  body  (n.  296[i4],  336). 
Sound. — Tone  corresponds  to  afifedlion,  and  speech  to  thought  (n.  279[S]). 

The  affecftion  of  one's  love  can  be  recognized  from  one's  tone  when  speak- 
ing ;  and  from  the  variation  of  it,  which  is  speech,  his  thought  can  be 
recognized  (n.  194). 

The  tone  of  the  voice  in  speaking  and  singing,  and  its  articulations  which 
are  words  of  speech,  and  the  modulations  of  singing,  are  made  by  the 
lungs  (n.  279[8]). 

Hypocrites  are  sometimes  permitted  in  the  spiritual  world  to  speak  other- 
wise than  as  they  think,  and  by  the  discord  their  hypocrisy  is  disclosed 

(n._224[3]). 

Space  and  time  are  properties  of  nature  (n.  51). 

Time  is  only  an  appearance  in  accord  with  the   state  of  affeclion  from 

which  the  thought  springs.     The  same  is  true  of  thought  about  distance 

in  space  (n.  49). 
In  the  spiritual  world  there  is  no  space,  but  there  distance  and  presence 

are  appearances  in  accordance  with  similarities  and  dissimilarities  of 

affe6tion  (n.  33U]). 
Angels  and  spirits  are  not  in  space  and  time,  but  only  in  the  appearance 

of  them  (n.  5o[i]). 
Speak. — The  simple  and  the  wise  speak  alike  but  do  not  think  alike  (n.  i62[3]). 


CONCERNING    THE    DIVINE    PROVIDENCE. — INDEX.         373 

In  the  spiritual  world  no  one  can  speak  otherwise  than  he  thinks  (n.  224[3]). 
All  speech  Hows  from  thought  as  an  effect  from  its  cause  (n.  3oS[2]). 
Everything  that  a  man  says  and  does  flows  in,  although  derivatively  or 

mediately  (n.  3oS[-']). 
Unless  man  had  an  external  and  an  internal  of  thought  from  liberty  and 
rationality  he  would  not  be  able  to  speak,  but  only  to  utter  sounds  like 
a  beast  (n.  i04[2j). 
Speaking.  \ — How  the  articulations  of  speech  and  the  modulations  of  singing 
Singing,     j     are  produced  (n.  279[SJ).     (See  Sound.) 
Speech  corresponds  to  thought,  and  tone  to  the  affections  (n.  2'jg[8]). 

All  speech  flows  from  thought  as  an  effect  from  its  cause  (n.  3o8[2]). 
How  speech  is  produced  (n.  279[8]).     (See  Sound.) 
Spheres. — In  the  spiritual  world  all  are  joined  together  in  accord  with  the  spheres 
that  exhale  from  tlieir  atteclions  through  their  thoughts  (n.  196). 
What  each  one  is  is  recognized  from  the  sphere  of  his  life  (n.  196). 
Spider  (the). — Infernal  love  with  its  affecflions  for  evil  and  falsity  likened  to  a 

spider  with  its  surrounding  web  (n.  107). 
Spirals. — Changes  and  variations  in  the  organic  forms  of  the  mind  cannot  be 
expressed  in  words  of  natural  language  except  as  vortex-like  circlings  in- 
ward and  outward,  after  the  manner  of  perpetual  and  curving  spirals, 
wonderfully  combined  into  forms  receptive  of  life  (n.  3I9[j]). 
In  the  L;ood  these  spiral  forms  are  turned  forward  towards  the  Lord,  but 
with. the  evil  they  are  turned  backward  toward  hell  (n.  3i9[3]). 
Spirit  [the). — Every  man's  spirit  is  affecftion  and  the  thought  therefrom  (n.  6[,  196). 
Spirit  [the  Holy). — What   is  meant   by  the  sin  against  the  Holy  Spirit  which  is 

not  forgiven  (n.  98[3],  23i[6]). 
Spirits  are  joined  together  in  accord  with  the  spheres  that  exhale  from  their  af- 
fedlions  through  their  thoughts  (n.  196). 
All  in  the  spiritual  world  think  from  the  affecflions  of  their  life's  love  (n.  196). 
Conversation  with  the  dead  would  have  the  same  effect  as  miracles — one 
wouKl   be  persuaded  and   forced,  and   thus  be   deprived  of  rationality, 
and  at  the  same  time  evils  are  shut  in,  to  break  out  with  blasphemy  and 
profanation.     But   this  takes  place  only  when  some  dogma  of  religion 
has  been   imposed  upon   the   mind  by  spirits,  which  is  never  done  by 
any  good  spirit,  still  less  by  any  angel  of  heaven  (n.  i^4i>). 
Swedenborg's  personal  experiences  with  spirits  (n.  135). 
Spiritual  man  (the). —  The  natural  man,  however  civilly  and  morally  he  may  a<fl, 
is  called  dead;  but  the  spiritual  man  is  called  living  (n.  322[3]). 
Man  becomes  spiritual  by  the  acknowledgment  of  God  (n.  i89[i]);  and  not 

doing  evil  because  it  is  against  God  (n.  322[3]). 
The  spiritual  state  (n.  189). 
Spiritual  sanse  of  the  Word. — Why  that  sense  has  not  been  revealed  before. 
Now  revealed  for  a  new  church  that  will  acknowledge  and  worship  the 
Lord  alone  and  will  hold  his  Word  holy  (n.  264). 
Spleen  (n.  156,  279[7]).     The  spleen  purifies  the  blood  (n.  336). 
Sponge. — When  truth  has  been  taken  away  from  a  man,  after  death,  he  imbibes 

such  falsity  as  agrees  with  his  evil  as  a  sponge  imbibes  water  (n.  17). 
Squaring  of  the  Circle. — Comparison  between  angelic  wisdom  and  Divine  wisdom 

drawn  from  what  is  said  about  sfjuaring  the  circle  (n.  335[2l). 
States. — Every  man  when  he  becomes  a  spirit  is  introduced  by  turns  into  the  two 
states  of  his  life,  the  external  and  the  internal   (n.  298fi]). 
The  spiritual  state  of  man  (that  after  death)  is  wholly  different  from  the 

natural  state  (n.  338[4]). 
A  spirit  is  usually  let  into  alternate  states  of  wisdom  and  insanity  that  he 

may  see  the  latter  from  the  former  (n.  223). 
To  understand  how  man  is  regenerated  three  things  must  be  considered  ; 
his  first  state,  which  is  a  state  of  damnation  ;  his  second,  which  is  a 
state  of  reformation;  and  his  third,  that  of  regeneration  (n.  83).  ' 


374  ANGELIC    WISDOM 

From  a  man's  state  in  the  natural  world  no  conclusion  can  be  formed  about 

what  his  state  will  be  after  death  (n.  3o8[5]). 
No  one  is  reformed  in  states  that  do  not  spring  from  rationality  and  liberty 
(n.  138).     These  states  are  many:  some  enumerated  (n.  138-144). 
Statue  {the)  seen  by  Nebuchadnezzar  in  a  dream  (Dan.  ii.  32,  ^t,),  means  the 
four  churches — the  Most  Ancient,  the  Ancient,  the  Hebraic,  and  that 
of  Israel  and  Judah  (n.  328[2]). 
He  who,  because  he  knows  that  wisdom  and  prudence  are  from  God,  still 
waits  for  influx,  becomes  like  a  statue  (n.  32i[i]). 
Statutes  {the)  of  the  church  with  the  nation  of  Israel  and  Judah  represented  the 

spiritual  things  of  the  church,  which  are  its  internals  (n.  245). 
Stomach,  its  funclion  and  operation  (n.  2'j()[j],  296[i4],  336). 

Man's  memory  may  be  compared  to  the  ruminating  stomach  of  certain  an- 
imals (n.  233[8]). 
No  one  knows  how  the  soul  operates  to  cause  the  stomach  to  digest  (n.  74, 
i8o[6]). 
Stumbling  blocks. — Hindrances  or  Stumbling-blocks  of  the  Impenitent  (n.  258[5]). 
Subdue. — He  who  subdues  the  love  of  rule  from  the  love  of  self  easily  subdues 

all  other  evil  loves,  for  this  is  their  head  (n.  146). 
Subjects. — Affedliions  and  thoughts  are  possible  only  in  subtances  and  their  forms, 
which  are  subjects  (n.  279[6],  3i9[2]). 
It  is  the  form  that  makes  the  subjecfl,  of  which  quality,  state,  power  to  effecft, 
and  any  thing  that  accords  with  the  perfection  of  the  fonn,  can  be  pre- 
dicated (n.  4[2]). 
Subsistence  {see  Permanence). 

Substance. — There  is  an  only  substance  which   is  the  first  substance  and  the 
source  of  all  things  (n.  6[i],  i57[i]). 
The  sun  of  the  spiritual  world,  which  is  from  the  Lord,  and  in  which  the 
Lord  is,  is  not  only  the  first  substance  but  is  also  the  only  substance 
from  which  all  things  are  (n.  5). 
Affedlions  which  belong  to  the  will  are  nothing  but  changes  and  variations 
of  state  of  the  purely  organic  substances  of  the  mind,  and  thoughts 
which  belong  to  the  understanding  are  nothing  but  changes  and  vari- 
ations in  the  form  of  these  substances  (n.  279[i],  3i9[i]). 
Substantiate. — The  spiritual  sun  is  the  first  and  only  substance  from  which  all 
things  are;  infinitely  more  things  are  in  that  substance  than  can  appear 
in  the  substances  that  spring  from  it,  which  are  called  substantiate  (or 
composited),  and  at  length  material  (n.  6[2]). 
Successii/e. — How  the  simultaneous  produces  what  is  successive  (n.  12).     [See 

Simultaneous.) 
Sun. — The  Lord  produced  from  Himself  the  sun  of  the   spiritual  world,  and 
through  that  sun  all  things  of  the  universe  (n.  5[i]). 
That  sun,  which  is  from  the  Lord,  is  not  only  the  first  substance  but  is  also 

the  only  substance  from  which  all  things  are  (n.  5[i]). 
The  spiritual  sun,  which  is  from  the  Lord,  and  in  which  the  Lord  is,  is  it- 
self the  only  substance;   and  this  substance  is  not  in  space.    It  is  the  all 
in  all,  and  is  in  the  greatest  and  the  least  of  the  created  universe  (n.  6[i]). 
The  Lord  appears  above  the  angelic  heaven  as  a  sun  (n.  i62[i]). 
By  the  "  sun  "  in  the  Word  is  meant  the  Divine  love  (n.  173,  292). 
In  respedl  to  their  sight  the  Lord  i-  above  the  angels  in  their  sun,  but  in 

respecft  to  the  life  of  their  love  and  wisdom  He  is  in  them  (n.  31). 
From  the  sun  of  the  world  heat  and  light  flow  in  alike  into  trees  that  bear 
evil  fruit  and  good  fruit  (n.  160). 
Supper  {the  Holy)  confirms  the  remission  of  sins  in  those  who  repent,  because 
in   that  Supper  or  communion  every  one  is  kept  looking  to  the  Lord 
alone  (n.  122). 
Supply. — Every  power  must  have  a  supply  that  must  be  imparted  to  it,  and  thus 
a  determination  from  what  is  more  internal  or  higher  than  itself  (n.  88). 


CONCERNING    THE    DIVINE    PROVIDENCE. — INDEX.  375 

Swedenborg  talked  with  many  after  their  death  in  Europe  and  its  various  king- 
doms, in  Asia  and  Africa  and  their  various  kingdoms,  and  they  were 
all  near  him  (n.  50[3]). 

He  talked  with  those  who  lived  many  ages  ago ;  with  those  who  lived  be- 
fore the  flood  and  with  some  who  lived  after  it,  witli  those  who  lived 
in  the  time  of  the  Lord  and  with  one  of  His  Apostles,  and  with  many 
who  lived  in  later  ages.  They  all  apjieared  like  men  of  middle  age, 
and  they  said  that  they  knew  nothing  about  death  except  that  it  is 
damnation  (n.  324[4]). 

For  several  years  he  talked  with  spirits  and  with  angels,  nor  did  any  spirit 
dare,  or  any  angel  wish,  to  tell  him  anything,  still  less  to  instruct  him 
about  any  matter  in  the  Word,  or  about  any  matter  of  doctrine  from 
the  Word.  He  was  taught  by  the  Lord  alone,  who  was  revealed  to  him, 
and  appeared  constantly  before  his  eyes  as  a  Sun  in  which  He  is,  in  tiie 
same  way  that  He  appears  to  the  angels,  and  enlightened  him  (n.  135). 

When  it  was  granted  him  by  tlie  Lord  to  sjjeak  with  spirits  and  angels 
it  was  at  once  revealed  to  him  that  neither  thought  nor  will  was  from 
himself,  but  that  if  good  it  was  from  the  Lord,  and  if  evil  it  was  from 
hell.  This  was  demonstrated  to  him  by  much  experience.  Novitiate 
spirits  wondered  at  this  stale  of  mind,  but  he  laid  open  the  mystery  to 
them,  showing  that  while  he  thought  interiorly  and  perceived  what 
flowed  into  his  exterior  thoughts,  and  whether  it  was  from  heaven  or 
from  hell,  and  rejeded  what  was  from  hell  and  received  what  was  from 
heaven,  he  still  seemed  to  himself  to  think  and  to  will  from  himself  (n. 
290). 

Evil  spirits  who  infused  evil  thought  into  his  mind  detedled  and  driven 
away  (n.  312UJ). 
Swedes,  things  jilainly  taught  in  their  exhortation  to  the  holy  communion  (n. 

ll.^[i],  258[5]). 

Sword. — "To  be  devoured  by  the  sword"  signifies  to  perish  by  the  falsity  of  evil 

(n.  278/45]). 
Syria,  one  of  the  c(3untries  where  the  Ancient  Church  existed,  and  where  the 

Ancient  Word  was  known  (n.  328[2]). 
Syrians  {the}. — Each  nation  with  which  the  children  of  Israel  waged  war  sig- 

niried  some  particular  kind  of  evil  (n.  25i[3]). 
Systole. — Of  the    dilations  and    contra(!:lions   of  the    heart   called  systole  and 

diastolo  (n.  3i9[i]). 

Tables  of  the  laiv. — There  are  two  tables  of  the  law,  one  for  the  Lord  and  the 
other  for  man  (n.  95,  326[7]). 
So  far  as  man  keeps  the  law  of  his  table  as' if  from  himself,  so  far  the  Lord 

enables  him  to  keep  the  laws  of  His  table  (n.  95). 

The  laws  of  man's  table  all  refer  to  love  to  the  neighbor,  and  the  laws  of 

the  Lord's  table  all  refer  to  love  to  the  Lord  (n.  95).     (.S>«'  Decalogue.) 

Talent  (the). —  Prudence  is  the  "talent"  given  to  the  servants  to  trade  with,  of 

which  they  must  render  an  account  {Luke  xix.;  Matt,  xxv.)  (n.  2io[2]). 

Taste  cannot  exist  apart  from  its  form,  which  is  the  tongue  (n.  279[6j). 

Taste  {to). — Every  thing  that  a  man  sees,  hears,  smells,  tastes,  and  feels  flows 

in  (n.  3o8[2]). 
Teach. — The  Lord  alone  teaches  man,  but  mediately  by  means  of  the  Word 
when  in  a  state  of  enlightenment  (n.  135). 
The  man  who  is  taught  from  the  Word  is  taught  by  the  Lord  alone  (n.  I72[i]). 
How  man  is  taught  by  the  Lord  (n.  154-174). 
Every  one  is  taught  accdrding  to  the  understanding  that  belongs  to  his  own 

love;  what  is  beyond  this  is  not  jiermanent  (n.  i72[5]). 
All  who  are  taught  by  the  Lord  in  the  Word  are  taught  a  few  truths  in  the 
world,  but  many  when  they  become  angels  (n.  i72[5]). 


376  ANGELIC    WISDOM 

Teeth  (the). — It  has  been  provided  by  the  Lord  that  those  who  could  not  be 

reached  by  the  Gospel,  but  only  by  a  religion,  should  have  a  place  in 

the  Divine  Man,  that  is,  in  heaven,  constituting  those  parts  that  are 

called  skins,  bones,  etc.  (n.  254[3],  326[io]). 
Temple  {the),  built  by  Solomon  signified  both  the  Lord's  Di\-ine  Human  {yohn 

ii.  19,  21),  and  the  church  (n.  245). 
The  destruction  of  the  temple  represented  the  essential  devastation  of  the 

church  (n.  246). 
Temporal  things  that  are  proper  to  men  in  the  natural  world  have  relation  in 

general  to  dignities  and  possessions,  and  in  particular  to  every  one's 

necessities,  which  are  food,  clothing  and  habitation  (n.  220[5],  2i5[i]). 
Man  puts  off  natural  and  temporal  things  by  death,  and   puts  on  spiritual 

and  eternal  things  that  conespond  to  them  (n.  22o[4]). 
Nothing  but  what   is  temporal  can  proceed  from  man,  and  nothing  but 

what  is  eternal  from  the  Lord  (n.  2I9[2]). 
Temporal  things  and  eternal  things  are  sef)arated  by  man,  but  are  conjoined 

by  the  Lord  (n.  218). 
The  temporal,  relatively,  is  nothing,  and  becomes  nothing  when  it  is  ended. 

(n-  59). 
Temptations  [spiritual),  are  nothing  else  than  combats  against  the  evils  and  fals- 
ities that  are  exhaled  from  hell  and  affedl:  man  (n.  25). 

Genuine  temptations  have  as  their  objecfl  things  spiritual  (n.  141). 

Temptations  are  infestations  by  the  evil  who  are  with  men  (n.  i9[2]). 
Tendons  {the). — The  heavenly  Man,  which  is  heaven,  if  all  the  organized  forms 
of  the  human  body  are  to  be  in  it,  must  be  composed  not  of  men  of  a  single 
religion  but  of  men  of  many  religions  (n.  326[:o],  254). 
Theft,  the  love  of  self  its  source  (n.  2'j6[2]). 
Thief  and  robber  {the). — Whoever  does  not  go  to  the  Lord   to  be  saved  is 

"a  thief  and  a  robber"  {yohn  x.  1)  (n.  23o[4]). 
Think. — It  was  shown  to  spirits  that  no  one  thinks>  nor  can  think,  from  himself, 
but  that  it  is  from  influx  (n.  28S). 

No  one  thinks  from  himself,  but  only  from  others  ;  neither  do  these  think 
from  themselves,  but  all  think  from  influx  out  of  heaven,  and  heaven 
by  influx  from  the  Lord  (n.  289[2],  294, *o8). 

All  think  from  the  Lord,  and  this  is  true  both  of  the  evil  man  and  of  the  good 
(n.  308). 

Whoever  does  not  think  above  the  sensual  is  in  the  darkness  of  night  re- 
garding the  state  of  his  life  (n.  274[io]). 

What  it  is,  while  one  is  thinking  from  the  present,  to  think  at  the  same 
time  from  the  eternal  (n.  59). 

It  is  from  a  law  of  the  Divine  providence  that  man  should  think  as  if  from 
himself  and  should  acT:  prudently  as  if  from  himself,  but  should  never- 
theless acknowledge  that  he  does  it  from  the  Lord  (n.  32i[i]). 

No  one  thinks  from  time  and  space  when  thinking  of  those  who  are  in  the 
spiritual  world  (n.  50M).     {See  Thought.) 
Thin/(  and  will  [to). — The  essential  Divine  is  to  think  and  to  will  from  itself, 
while  the  essential  human  is  to  think  and  will  from  God  (n.  293). 

Thinking  and  willing  are  spiritual,  speaking  and  doing  are  natural  (n.  71). 
Thorns  and  thistles  {the)  that  the  earth  was  to  bring  forth  {Gen.  iii.  i8j  signify 

pure  falsity  and  evil  (n.  3i3[3]). 
Thought. — No  thought  is  possible  to  man  except  from  some  aftecftion  of  his  life's 
love  ;  thought  is  nothing  but  the  form  of  affecfiiion  fn.  198). 

All  of  man's  thoughts  are  from  the  affedlion  of  his  life's  love;  and  apart 
from  these  there  are  and  can  be  no  thoughts  whatever  (n.  i93[i]). 

Thoughts, which  belong  to  the  understanding,  are  nothing  but  changes  and  va- 
riations in  the  form  of  the  purely  organic  substances  of  the  mind  (n.279[6]). 

Every  man  has  an  external  and  an  internal  of  thought  (n.  103, 106-110,  120, 
139,  145,  150), 


CONXERNIXG   THE    DIVINE    PROVIDEXCE.— INDEX.  377 

I 

The  affedions  associated  with  perceptions  constitute  man's  internal,  and  the 
enjoyments  of  affedions  associated  with  thoughts  constitute  his  external 
(n.  io6[i]). 

By  the  external  and  internal  of  thought  the  same  is  meant  as  by  the  ex- 
ternal and  internal  man  (n.  103). 

The  external  of  man's  thought  is  in  itself  of  the  same  charadter  as  its  inter- 
nal (n.  106). 

The  internal  of  thought  and  the  external  of  thought  are  distincft  like  what 
is  prior  and  what  is  posterior,  or  what  is  higher  and  what  is  lower  (n. 

'45['])- 

The  interiors  of  man  mean  the  internal  of  his  thought,  of  which  he  knows 
nothing  until  he  comes  into  the  spiritual  world  and  its  light,  which  he 
does  after  death  (n.  233[i]). 

The  internal  of  thought  in  man  is  bound  to  the  external  of  thought  by  such 
a  bond  that  they  cannot  be  separated  (n.  233[i]). 

That  both  exterior  and  interior  thought  are  possible  to  man  is  clearly  evi- 
dent from  his  being  able  from  his  interior  thought  to  look  upon  his  ex- 
terior thought  and  to  judge  of  it  whether  it  is  evil  or  not  evil  (n.  I04[2]). 

Thought  from  this  exterior  enlightenment  sees  a  thing  on  both  sides ;  on 
the  one  it  sees  the  reasons  that  confirm,  on  the  other  the  appearances 
that  invalidate;  the  latter  it  disperses,  the  former  it  collecfts  (n.  i68[3]). 

From  thought  abstraded  from  time  and  space  a  compreliension  of  the  Di- 
vine Omnipresence  and  the  Divine  Omnipotence,  also  of  the  Divine 
from  eternity,  is  possible  (n.  51). 

If  you  should  withdraw  thought  from  speech  speech  would  stop  (n.  ^[2]). 
{See  Affections  and  thought,  Think,  Affection,  Illumination.) 
Threats. — No  one  is  reformed  by  threats  and  punishments,  because  they  compel 

(n.  136).     {See  Compel  (to).) 
Time  is  only  an  appearance  in  accord  with  the  state  of  affedlion  from  which  the 

thought  springs  (n.  49).     (See  Space  and  time.) 
Tone  corresponds  to  affection,  and  speech  to  the  thought  (n.  2jg[8]). 
Tongue  (the)  (n.  i8o[6],  279[8],  336).    The  tongue  is  the  form  of  taste  (n.  279[6]), 

The  tongue  does  not  taste  from  itself;  it  is  man's  mind  or  spirit  that  there 
perceives  things  by  the  sense,  and  is  affeded  by  the  sense  in  accordance 
with  its  nature  (n.  3i4[i]). 

Man  knows  so  little  as  to  amount  to  scarcely  anything  as  to  how  the  tongue 
tastes  (n.  336,  174). 

When  it  is  granted,  spirits  speak  with  man  in  his  mother  tongue,  but  only 
a  few  words  (n.  135). 
Torment  {the)  of  one  in  the  delight  of  hell  who  is  pemiitted  to  approach  heaven 

(n.  324[7l,  338[6]). 
Trachea  or  Windpipe,  its  funcftions  (n.  i8o[3],  279[s,9]). 

Transferred. — Man  is  constantly  in  a  state  to  be  reformed,  and  if  he  is  evil  he  is 
transferred  by  the  Lord  from  one  society  of  hell  to  another,  or  if  he 
suffers  himself  to  be  reformed  he  is  transferred  from  one  society  of 
heaven  to  another,  and  this  even  until  death  (n.  307(2]). 
Tree. — There  is  a  correspondence  between  man's  life  and  the  growth  of  a  tree 
(n.  332[3]). 

Man  is  depidled  in  the  Word  by  a  tree  (n.  332[3j). 

WTiere  the  tree  falls  there  it  lies.  So,  too,  does  a  man's  hfe  when  he  dies 
remain  such  as  it  has  been  (n.  277^). 

Heavenly  love  with  its  affedions  for  good  and  truth  and  perfedions  there- 
from, together  with  the  enjoyments  from  these  affedions  and  thoughts 
therefrom  may  be  likened  to  a  tree  with  an  abundance  of  branches, 
leaves,  and  fruits  (n.  107). 

The  "tree  of  life  "  means  the  Lord  in  respect  to  His  Divine  providence; 
and  the  "tree  of  knowledge"  means  man  in  respedl  to  his  own  prud- 
ence (n.  241(3],  3'3[2])- 


378  ANGELIC  WISDOM 

Tribes. — In  the  earliest  times  tribes,  families,  and  households  dwelt  apart,  and 
not  under  general  governments  as  at  this  day  (n.  2i5[2]). 

Trine  {the). — It  is  in  the  Lord  alone  that  this  Trine  in  One  is  possible  (n.  I23[2]). 

Trinity. — God  is  one  in  person  and  in  essence,  in  whom  is  the  trinity,  and  that 
the  Lord  is  this  God  (n.  262[7],  263[i]). 

Truth. — By  truth  is  meant   that  which  universally  embraces  and   involves  all 
things  of  wisdom  (n.  ii[i]). 
Every  thing  of  the  understanding  has  relation  to  truth  (n.  ii[2]). 
The  genuine  truths  in  which  the  spiritual  sense  of  the  Word  resides  were 
not  revealed  by  the    Lord  until  the  last  judgment  had  been  accom- 
plished, and  the  new  church  that  is  meant  by  "the  Holy  Jerusalem" 
was  about  to  be  established  by  the  Lord  (n.  264[4]). 
How  a  truth  from  the  Word,  sent  down  out  of  heaven,  was  changed  into 
falsity  in  its  descent  through  the  hells  (n.  288). 

Tyre,  one  of  the  kingdoms  in  which  the  Ancient  Church  existed  and  in  which 
the  Ancient  Word  was  known  (n.  328). 


UIti mates  {see  Outmosts). 

Understand. — Two  ways  to  perceive  rationally  :  in  one  man  sees  in  himself  that 
a  thing  is  so,  and  in  the  other  he  understands  it  by  means  of  reasons  (n. 
150b]). 
Understanding  is  the  consort  or  mate  of  willing,  without  which  it  cannot 
exist ;  and  in  the  measure  of  your  willing  you  have  the  ability  to  un- 
derstand (n.  96[2]). 
Understanding  (the),  which  is  man's  internal  sight,  is  illumined  by  spiritual  light, 
just  as  the  eye,  or  man's  external  sight,  is  illumined  by  natural  light 
(n.  166). 
There  is  an  internal  understanding  and  an  external  understanding  (n.  iii[2]). 
Understanding  and  will. — In  every  man,  good  or  evil,  there  are  two  faculties,  one 
of  which  constitutes  the  understanding,  the  other  the  will  (n.  285[i]). 
The  faculty  that  constitutes  the  understanding  is  an  ability  to  understand 
and  think.     The  faculty  that  constitutes  the  will  is  an  ability  to  do  these 
things  freely,  that  is,  to  think  and  consequently  to  speak  and  to  adl  in 
any  way  not  contrary  to  reason  or  rationality  (n.  285[i]). 
Without  rationality  and  liberty  man  would  not  possess  will  and  understand- 
ing, and  would  not  be  man  (n.  96[2]). 
An  understanding  has  been  given  to  man,  and  this  is  separated  from  the 
will,  to  the  end  that  he  may  know,  understand,  and  acknowledge  what 
is  good  and  what  is  evil,  and  see  what  his  will  is  (n.  27Sa[i]). 
Man's  understanding  is  a  recipient  of  both  good  and  evil  and  of  both  truth 
and  falsity,  but  his  will  itself  is  not.     This  must  be  either  in  evil  or  in 
good  ;  it  cannot  be  in  both  (n.  284). 
The  will's  love  inspires  the  understanding  with  whatever  it  desires,  and  not 
the  reverse;  it  even  destroys  in  the  understanding  ever)'  thing  that  is 
not  from  itself  (n.  209). 
Understanding  apart  from  will  cannot  think  anything,  or  see  or  feel  any- 
thing, or  say  or  do  anything  (n.  3[i]). 
Man's  life's  will  is  led  and  his  life's  understanding  is  taught  by  the  Lord 
alone  (n.  156). 
Union.  \ — The  Lord's  Divine  providence  continually  labors  to  unite  truth  with 
Unity.  I    good  and  good  with  truth  in  man,  because  such  union  is  the  church 
and  is  heaven  (n.  21). 
The  union  of  love  and  wisdom  called  the  marriage  of  good  and  truth  (n.  7). 
The  greater  the  number  of  those  that  enter  into  the  form  of  the  Divine  love, 
which  is  the  form  of  forms,  the  more  perfecft  the  unity  becomes  (n.  62). 
The  union  of  charity  and  faith  and  of  the  will  and  understanding  (n.  82). 
Unite. — To  unite  all  affedlions  into  the  form  of  heaven  is  possible  only  to  Him 


CONCERNING    THE    DIVINE    PROVIDENCE. — INDEX.  379 

who  is  love  itself  and  also  wisdom  itself,  and  who  is  at  once  Infinite  and 
Eternal  (n.  63). 

The  unceasing  objecfl  of  the  Divine  providence  is  to  unite  good  to  truth  and 
truth  to  good  in  man,  for  thus  man  is  united  to  the  Lord  (n.  21). 
Universal. — In  every  form,  the  general  and  the  particular,  or  the  universal  and 
the  special,  by  wonderful  conjunction  ^t\  as  one  (n.  i8o[4]). 

That  is  callecl  universal  which  is  made  up  of  particular  things  taken  to- 
gether, like  any  general  thing  tliat  exists  from  it.s  particulars  (n.  20i[2]). 

A  univer>al  apart  from  any  particular  is  notliing  (n.  278^[i]). 

The  Divine  is  universal  from  its  least  particulars,  and  it  is  these  Divine  par- 
ticulars that  are  called  the  universal  (n.  294[6]). 

The  Lord's  Divine  providence  is  universal  from  the  minutest  particulars 

(n.  202[i]). 

To  acknowledge  God  and  to  refrain  from  doing  evil  because  it  is  against 

God  are  the  two  universals  of  the  church  (n.  326[9,io],  328[i]).     i^See 

Particular,  Particulars,  Single,  Singly.) 
Universe  (the),  with  each  thing  and  all  things  therein,  was  created  from  Divine 

love  by  means  of  Divine  wisdom  (n.  3). 
The  Lord  did  not  create  the  universe  for  His  own  sake  but  for  the  sake  of 

those  with  whom  He  is  to  be  in  heaven  (n.  27[2]). 
God  created  the  universe  and  all  things  thereof  from  Himself  and  not  from 

nothing  (n.  46[3]). 
Use  is  a  good,  and  from  the  understanding  which  is  conjoined  or  adjoined  to  the 

use  it  has  relation  to  truth;  and  from  that  the  use  has  its  quality  (n.  ii[3]). 
By  uses  goods  are  meant ;  and  therefore  doing  uses  or  goods  means  serving 

others  and  ministering  to  them  (n.  2i5[ii]). 
Uses  are  the  goods  that  are  called  the  goods  of  charity  (n.  220[5]). 
By  uses  are  not  meant  merely  the  necessaries  of  life,  whicli  have  relation  to 

food,  clothing,  and  habitation  for  the  individual  and  those  dependent  on 

him,  but  also  the  good  of  one's  countrj-,  of  society,  and  of  the  fellow 

citizen  (n.  220[ii]). 
They  who  are  in  the  love  of  self  and  of  the  world  perform  uses  for  the  sake 

of  reputation  or  gain,  thus  for  the  sake  of  self;  while  those  who  per- 
form uses  do  this  from  the  Lord,  and  not  from  self  (n.  2i5[i2],  2i7[2,5]). 
One  who  is  led  by  the  devil  perfonns  uses  for  the  sake  of  self  and  the 

world ;  but  one  who  is  led  by  the  Lord  performs  uses  for  the  sake  of 

the  Lord  and  heaven  (n.  215(13]). 
All  who  shun  evils  as  sins  perform  uses  from  the  Lord,  while  all  who  do 

not  shun  evils  as  sins  perform  uses  from  the  devil  (n.  2i5[i3]). 
The  Lord's  dominion  is  a  dominion  of  uses  (n.  26,  250[3]). 
The  Lord  provides  that  there  shall  be  in  hell  no  person  by  whom,  or  no 

thing  by  means  of  which,  some  use  is  not  accomplished  (n.  26). 
Through   His  Divine  providence  the  Lord  conjoins   Himself  with  natural 

things  by  means  of  spiritual  things,  and  with  temporal  things  by  means 

of  eternal  things  according  to  uses  (n.  220I4]). 
The  Lord  conjoins  Himself  with  uses  by  means  of  correspondences,  and 

thus  by  means  of  appearances  in  accordance  with  the  confninations  of 

these  by  man  fn.  220(6]). 
To  whatever  height  the  love  of  self  climbs  the  lust  of  performing  uses  for 

the  sake  of  its  own  glory  burns  in  it  (n.  250(3]). 
The  Lord  leads  man  into  a  love  of  uses  that  he  may  esteem  eminence  not 

for  his  own  sake  but  for  the  sake  of  uses  (n.  183(4]). 
The  wicked  perform  uses  equally  with  the  good,  and  the  evil  from  their  fire 

with  more  ardor  than  the  good  (n.  252(2]). 

Variations  of  state  in  the  purely  organic  substances  of  the  mind  (n.  195(3],  I79[8], 
3i9['])- 


3So  ANGELIC   WISDOM 

Variety. — An  image  of  the  Infinite  and  Eternal  in  the  variet)'  of  all  things  is  ap- 
parent in  this,  that  there  is  no  thing  that  is  the  same  as  another,  nor  can 
there  be  to  eternity  (n.  56[2]). 
Variety  is  infinite  and  eternal  (n.  56[2]). 
In  every  matter  from  the  greatest  to  the  least  of  it  there  must  be  variety 

(n.  24). 
The  changing  can  have  existence  only  in  the  constant,  the  fixed,  and  the 

sure.     Examples  (n.  I90[i]). 
The  changes  themselves  progress  to  infinity  and  have  no  end  (n.  igofs]). 

Vastation. — There  is  a  gradual  vastation  of  good  and  desolation  of  truth  in  the 
church  until  its  consummation  is  reached  (n.  328[7]). 

Veil. — The  veil  that  is  between  interiors  and  exteriors,  or  between  the  spiritual 
and  the  natural  things  of  the  mind,  with  the  sensual  (n.  3ii[2]). 
The  sensual  finally  close  up  the  interiors  of  their  minds,  interposing  a  veil, 
as  it  were,  and  afterwards  they  think  below  the  veil,  but  not  of  any 
thing  that  is  above  it  (n.  3io[i]). 

Vena  cava. — The  brain  returns  the  blood  vivified  to  the  vena  cava,  and  so  back 
again  to  the  heart  (n.  2g6[i^]). 

Ventricle  (left)  of  the  heart  (n.  296[i4). 

Vessels  {lymphatic  and  lacteal)  (n.  296[i4]). 

Vicar. — The  life's  love  places  a  vicar  below  itself,  which  is  called  the  love  of 
means  (n.  109). 

Victories  seem  to  be  on  the  side  of  prudence,  and  sometimes  not  on  the  side  of 
justice,  because  man  judges  from  the  appearance  (n.  252[i],  25i[5,6]). 

Violence. — He  that  upholds  evil  loves  does  violence  to  Divine  goods ;  and  he 
who  upholds  false  principles  does  violence  to  Divine  truths  (n.  23i[3]). 

Virgins  {the  foolish). — Those  that  acknowledge  truths  with  the  lips  but  do  not 
with  the  heart,  are  like  the  foolish  virgins  who  had  lamps  but  no  oil, 
and  were  not  admitted  to  the  wedding  (n.  328b]). 

Viscera  (n.  i8o[4],  279[7],  296[i4]). 

Visionary. — Diabolical  visions  have  sometimes  appeared,  induced  by  enthusiastic 
and  visionary  spirits,  who,  from  the  delirium  that  possessed  them  called 
themselves  the  Holy  Spirit  (n.  i34«[3]).     {See  Visions.) 

Visions, — No  one  is  reformed  by  visions,  or   by  conversations   with   the   dead, 
because  they  compel  (n.  i34fl[i,3]). 
Visions  are  of  two  kinds.  Divine  and  diabolical.     Divine  visions  are  pro- 
duced by  means  of  representations  in  heaven,  and  diabolical  visions  by 
means  of  magic  in  hell  (n.  i34«[i]). 
There  are  also  fantastic  visions,  which  are  delusions  of  an  abstracted  mind 

(n.  I34a[i,3]). 
Divine  visions,  which  are  produced  by  means  of  representation  in  heaven, 
are  such  as  the  prophets  had,  who  were  not  in  the  body  but  in  the  spirit 
when  they  were  in  these  visions  ;  for  visions  cannot  appear  to  any  one 
in  the  waking  states  of  the  mind  (n.  I34(7[t]). 
Such  visions  do  not  take  place  at  the  present  day;  if  they  did  they  would 
not  be  understood,  because  they  are  produced  by  means  of  representa- 
tion, each  one  of  which  is  significative  of  the  internal  things  of  the 
church  and  the  arcana  of  heaven  (n.  i24a[s]). 
Diabolical  visions  have  sometimes  appeared,  induced  by  enthusiastic  and 

visionary  spirits  (n.  I34rt[3]). 
It  was  foretold  by  Daniel  (Dan.  ix.  24)  that  visions  would  cease  when  the 
Lord  came  into  the  world  (n.  i34a[3]). 

Vital  heat  is  from  the  delights  of  the  affections  and  from  the  enjoyment  of  the 
perceptions  and  thoughts  (n.  I95[2]). 

Volition. — The  volition  of  every  good  and  the  understanding  of  every  truth  are  not 
from  man  but  from  the  Lord  (n.  88). 


CON'CERNING   THE    DIVINE    PROVIDEN'CE. — IXDEX.         381 

Wars. — All  wars,  however  much  they  may  belong  to  civil  affairs,  represent  in 
heaven  the  states  of  the  church,  and  are  correspondences  (n.  25i[3]). 
Such  were  all  the  wars  described  in  the  Word,  and  such  also  are  all 
wars  at  this  day  (n.  25i[3]). 

It  is  not  known  in  this  world  what  kingdoms  in  Christendom  answer  to  the 
Moabites  and  Ammonites,  what  to  the  Syrians  and  Philistines,  or  what 
to  the  Chaldeans  and  Assyrians,  and  the  others  with  whom  the  children 
of  Israel  waged  war,  and  yet  there  are  those  that  do  answer  to  them  (n. 
251U]). 

Why  there  are  wars,  and  why  the  Lord  does  not  check  them  (n.  25i[2,3]). 

Washing. — To  "wash"  means  to  cleanse  from  evils.     "Washing  the  head  and 

tiie  hands"  [yoku  xiii.  S-io)  means  to  cleanse  the  internal  man;  and 

"  washing  the  feet"  means  to  cleanse  the  external  man  (n.  15U-!]). 

Way. — The  Lord  enters  into  man  through  no  other  than  an  internal  way,  which 

is  tiirough  tlie  Word  and  doclrine  and  preaching  from  the  Word  (n.  131). 

In  the  spiritual  world  there  are  acliually  ways  that  lead  to  every  society  of 
heaven  and  to  every  society  of  hell  (n.  60). 

There  is  a  way  there  for  every  love,  and  the  love  reveals  the  way  and  leads 
one  to  his  fellows.  Other  ways  than  the  way  of  his  love  no  one  sees 
(n.  60). 

Every  man  after  death  goes  the  way  of  his  own  love,  he  that  is  in  a  good 
love  to  heaven,  and  he  that  is  in  an  evil  love  to  hell  (n.  3i9[4]). 

In  what  is  angelic  there  is  present  a  knowledge  of  the  way  from  walking 
in  it,  and  a  walking  in  the  way  through  a  knowledge  of  it  (n.  60). 
Wealth. — The  Lord  never  leads  man  away.. ..from  acquiring  wealth,  but  only 
leads  him  away  from  ac(iuiring  wealth  for  the  sake  of  mere  opulence, 
that  is,  for  the  sake  of  riches  (n.  i83[4]). 
Whoredoms  have  their  source  in  tlie  love  of  self  (n.  276[2]). 

In  the  Word  falsifications  of  truth  are  depicfted  by  whoredoms  (n.  233[io]). 
Wicked  {see  Evil). 
Wife. — A  wife  in  the  Word  signifies  the  church  (n.  245). 

In  the  Word  heaven  and  the  church  are  called  "the  bride"  and  "the 
wife"  (n.  8). 

The  seven  hundred  wives  of  Solomon  represented  the  various  religions  of 
the  world  (n.  245).     [See  Marriage.) 
Will  and  Love. — The  will  and  the  love  acft  as  one  (n.  96[3]). 

Man's  internal  will  is  that  which  is  in  the  lusts,  and  the  external  will  is  that 
which  is  in  the  enjoyments  of  the  lusts  (n.  ni[2]). 

If  you  should  withdraw  willing  from  doing  work  would  stop  (n.  3[2]). 

Man's  will  runs  counter  to  the  Lord's  will  (n.  2^<)U]). 

It  is  the  will  of  the  Lord  that  causes  the  appearance  in  man  that  what  he 
thinks,  speaks,  wills,  and  does  is  his  own  (n.  gCfs]). 

It  is  the  inflow  of  the  Lord's  will  that  does  this  (n.  96[6]). 

The  internal  of  the  will  conjoins  itself  with  the  internal  of  the  understand- 
ing and  makes  the  conjuncftion  to  be  reciprocal  (n.  I36[3]).     {See  Un- 
derstanding and  Will.) 
Will  {to). — Willing  is  not  possible  ajiart  from  understanding ;  understanding  is  its 
consort  or  mate,  without  which  it  cannot  exist  (n.  96[2]). 

There  is  in  man  an  interior  and  an  exterior  willing ;  and  he  can  acfl  in  ac- 
cordance with  the  exterior  and  not  at  the  same  time  in  accordance  with 
the  interior  fn.  89). 

All  willing  is  of  love  and  has  relation  to  good  (n.  ii[2],  89). 

To  will  apart  from  knowing,  perceiving,  and  thinking  what  one  wills  is  not 
anything;    but    together  with  these   it   becomes   something  (n.  iiW). 
{.^ee  To  think  and  to  will.) 
Wings  signify  spiritual  truths  (n.  20). 
Wisdom  is  conjundlion  with  the  Lord  (n.  36). 

Wisdom  not  conjoined  with  love  is  like  a  vanishing  meteor  (n.  35). 


282  ANGELIC    WISDOM 

There  are  three  degrees  of  wisdom,  the  natural,  the  spiritual  and  the  celest- 
ial, and  these  are  opened  in  the  measure  of  love  (n.  34[i,2]). 

Wisdom  can  be  elevated  in  a  triplicate  ratio,  and  in  each  degree  in  a  simple 
ratio  to  its  highest  point  (n.  34[2]). 

These  three  degrees  are  not  connecfted  continuously,  but  they  are  conjoined 
by  correspondences  (n.  34[9]). 

Wisdom  that  comes  to  perception  is  a  perception  of  truth  from  an  affedlion 
for  it  (n.  36). 

Wisdom  that  increases  to  eternity  is  without  end.  If  wisdom  with  a  wise 
man  were  to  come  to  an  end  the  delight  of  his  wisdom,  which  consists 
in  the  perpetual  multiplication  and  fructification  of  wisdom,  would  per- 
ish (n.  335[2j). 

A  man  may  be  admitted  into  the  wisdom  of  spiritual  things,  and  also  into 
a  love  for  them,  and  yet  not  be  reformed  (n.  222). 

Angelic  wisdom  is  ineffable  (n.  34[3]). 

There  is  no  such  approximation  of  angelic  wisdom  to  the  Divine  wisdom 
as  to  come  near  it  (n.  335[9]).     (See  Love  and  Wisdom.) 
Wise. — The  more  closely  a  man  is  conjoined  with  the  Lord  the  wiser  he  becomes 
(n.  34[i])- 

No  one  is  wise  from  himself,  but  only  from  the  Lord  (n.  36). 

Those  are  wise  from  the  Lord  who  cast  out  the  devil,  that  is,  evil,  from 
themselves  (n.  34[3]). 
Withdrawal  from  evil  (the),  is  effecfled  by  the  Lord  in  a  thousand  ways,  and  even 

in  most  secret  ways  (n.  296[io]). 
Wolves. — They  who  are  in  their  own  prudence  are  like  wolves  and  foxes  (n.  3ii[3]). 
Womb. — Every  man  is  formed  by  the  Lord  in  the  womb  into  the  image  and  like- 
ness of  God  (n.  330[i]). 
Word. — The  Lord  is  the  Word  because  the  Word  is  from  Him  and  treats  of  Him ; 
and  because  it  is  the  Divine  truth  of  the  Divine  good  (n.  I72[2,3]). 

All  dodlrine  of  the  church  must  be  drawn  from  the  Word  (n.  i72[i]). 

When  man  is  taught  from  the  Word  he  is  taught  from  the  Lord  (n.  I72[5]). 

No  one  is  taught  immediately  from  heaven,  but  mediately  through  the 
Word  (n.  265[5]). 

All  things  of  the  Word  have  communication  with  heaven,  and  with  the 
Lord  Himself  (n.  I72[2]). 

There  is  a  presence  of  the  Lord  and  of  heaven  wherever  the  Word  is 
read  with  reverence  (n.  26o[3]). 

The  whole  Word  is  nothing  but  a  docftrine  of  life  (n.  33o[7]). 

The  Papists  do  not  read  it ;  and  the  Reformed,  who  are  in  faith  separated 
from  charity,  pay  no  attention  to  what  relates  to  life  in  it,  but  only  to 
what  relates  to  faith  (n.  330[7],  264[2]). 

Why  hitherto  men  have  not  known  that  there  is  a  spiritual  sense  in  all  the 
particulars  of  the  Word,  and  that  its  holiness  is  therefrom  (n.  264[i,6]). 

Those  have  light  therefrom  who  are  outside  of  the  church  and  do  not  have 
the  Word  (n.  256[2]). 

All  who  are  taught  by  the  Lord  in  the  Word  are  taught  a  few  tniths  in  the 
world,  but  many  when  they  become  angels  (n.  i72[5]). 

The  interiors  of  the  Word,  although  implanted  in  the  mind  while  in  the 
world,  are  not  opened  in  man  until  after  his  death  (n.  I72[5]). 

The  Word  is  written  throughout  wholly  in  correspondences  (n.  256[4]). 

Whenever  any  spirit  opens  the  Word  and  rubs  his  face  or  his  clothing 
against  it,  his  face  or  clothing  shines  from  the  mere  rubbing  as  brightly 
as  the  moon  or  a  star,  and  this  in  sight  of  all  whom  he  meets  (n.  256[4j). 
Working  (see  Operation). 
Works  {see  Deeds). 

World. — All  things  that  take  place  in  the  natural  world  correspond  to  spiritual 
things  in  the  spiritual  world,  and  every  thing  spiritual  has  relation  to 
the  church  (n.  25i[4]). 


CONCERNING   THE    DIVINE    PROVIDENCE. — INDEX.         383 

There  is  nothing  in  the  natural  world  unconnected  with  the  spiritual  world 

(n.  74[?])- 
In  the  spiritual  world  all  are  spiritual  even  in  respect  to  their  bodies  (n.  167). 
World  of  spirits  {the)  is  intermediate  between  heaven  and  hell  (n.  TP'Jli]). 

As  long  as  a  man  lives  in  the  world  his  external  is  governed  in  the  world 

of  spirits  (n.  307[3]). 
When  a  man  dies  he  first  enters  the  world  of  spirits  and  there  comes  into 

his  external,  which  is  there  put  off;  and  when  freed  from  this  he  is 

borne  into  his  own  place,  to  which  he  has  been  assigned  (n.  307[3]). 
World  (the  Christian). — Why  the  whole  Christian  world  worships  one  God  under 

three  persons,  which  is  to  worship  three  Gods,  not  knowing  hitherto 

that  God  is  one  in  person  and  essence,  in  whom  is  a  trinity,  and  that 

the  Lord  is  that  God  (n.  262). 
Why  there  have  been  and  still  are  so  many  heresies  in  the  Christian  world 

(n.  259[.]). 
Worship. — To  compel  men  to  Divine  worship  by  threats  and  punishments  is  per- 
nicious (n.  i36[4]). 
Compelled  worship  shuts  in  evils,  and  evils  then  lie  hidden  like  fire  in  wood 

under  ashes,  which  is  continually  kindling  and  spreading  till  it  breaks 

out  in  flames  (n.  i36[4]). 
Worship  not  compelled,  but  spontaneous,  does  not  shut  evils  in,  and  in 

conse([uence  these  are  like  fires  that  blaze  up  quickly  and  are  gone  (n. 

136UJ). 
A  compelled  internal  is  possible  in  such  as  are  in  the  internal  of  worship.    It 

may  be  an  internal  compelled  by  fear,  or  an  internal  compelled  by  love 

(n.  136b]). 
Compelled  worship  is  corporeal,  lifeless,  darkened,  and  sad  (n.  137). 
Worship  not  compelled,  when  it  is  genuine,  is  spiritual,  living,  clear,  and 

joyful  (n.  137). 
Among  the  ancients  all  worship  was  representative,  consisting  of  pure  cor- 
respondences (n.  255[2]). 
Of  those  who  worship  the  sun  and  moon,  believing  God  to  be  there,  and 

of  others  who  worship  idols  and  graven  images  (n.  254[5]). 
In  places  of  worship  in  the  spiritual  world  every  one  knows  his  own  place 

(n.  338W). 
Worshipper. — Things  enumerated  that  confirm  every  worshipper  of  himself  and 

of  nature  against  the  Divine  providence  (n.  249-253). 
Of  those  who  are  worshippers  of  self  and  the  world ;  worshippers  of  nature  ; 

worshippers  of  men  and  of  images,  and  worshippers  of  the  Lord  (n. 

154b]). 

yoke. — Concerning  those  who  from  their  religion  believe  that  they  are  not  under 
the  yoke  of  the  law  (n.  42,101). 

Zeal. — There  are  some  who  seem  to  be  in  a  blaze  of  zeal  for  the  salvation  of 
souls,  and  yet  this  may  be  from  an  infernal  fire  (n.  i39[6]). 


J84 


ANGELIC    WISDOM 


INDEX   OF   SCRIPTURE   PASSAGES. 


NftTH. — In  this  Index, 

Full-Jaced  figures 1.3.    designate  verses  fully  quoted  : 

preceded  by  points, 1.       show  that  the  beginning  of  verse  is  not  cited  ; 

7uith  points  aboz'e X,      that  part  of  the  middle  has  been  left  out ; 

followed  by  points, I...    that  the  end  of  the  verse  is  not  given  : 

IVie  omission  of  one  word  is  indicated  by  one  dot ;  of  two  or  three  words,  by  two 
dots  ;  of  four  or  tnore  words,  by  three  dots  : 

Italic  figures !•  3>     designate  verses  given  in  substance  : 

Small  figures  in  parenthesis,. .     (i,  %,)    indicate  verses  merely  referred  to. 


Genesis.  \ 

i.  (26,) 328[5]    I 

(26,  27,) ._ I23[l]    I 

i?i  {Chap,  cited,) .' 24i[i]     ■ 

iii.  I..., 310k] 

...5, 313W 

15-, 2ii[i] 

£xodus. 

XX.  7, 230M 

xxxii.   2,  5,  js, 132 

4-6, 132 

(Chap,  cited,) 243 

Leifiticus. 

iii.  (17,) — 23i[9] 

vii.  (23-25,) 23i[9] 

J  Samuel. 

V.   (Chap,  cited,) 326[ii] 

vi.  (Chap,  cited,) 326[ii] 

2  Samuel. 

xxiv.  .1, 244 

1  Kings. 

xi.  (3,) 245 

Jsaiah. 

i.  6, 16,  i7~.,"-i8»20~.,278*[5] 

vi.  p,  10, 26o[2] 

xiv.  4,  22, 23i[5] 

4..,,   ...22...,  257[2] 

12, : 257[3] 


xl. 


i2.»,  13,  r4, 257[2] 

29, 34o[i] 

(Chap,  cited,) 23l[5] 

(17,23,) 309[3] 


Jeremiah. 

vii.  2...,  3...,  4,  9->  10.  "'  i28[5] 

Ezeldel. 

i.   {Chap,  cited,) 13M1I 

viii.  3  seg., I34^[i] 

X.   {Chap,  cited,) I34«[i] 

xi.  I...,  24, I34«[i] 

xl.  (2,  26,) i34«[i] 

xl.-xlviii.  (Chaps,  cited,) I34«[i] 

xliii.  (5,) i34aW 

Daniel. 

ii.  32,  33, 328[3] 

vii.  /  seg., I34«[2] 

viii.  /  seg.,  - I34a[2] 

ix.  (21,) 13442] 

(24,) i34'z[3] 

(24-27,) 328W 

X.  (I,  7,  8,) I34a[2] 

Hosea. 

vii.  (4,) 284 

Zechariah. 

i.  (8  seg.,) 134'2[2] 

(18,) i34a[2] 

ii.  (1-3  seg.,) 134«[2] 

iv.   (i  seg.,) I34a[2] 

v.  (I,  6,) I34a[2] 

vi.  (i  seg.,) I34«[2] 


CONCKKNINt;     IHK    DIVFXK    PROYIDKXCF..— I  \  I  )i:\. 


385 


Matthew. 

V.  ...8, 
-.28, 
...36 
37. 
45. 
-45 
vi.  ...9, 
19  21. 

23. 

24..., 
vii.  7,  9,  II, 
.13   14 
19.   20, 

22,  23, 
(22,) 
24,   26. 

viii.   II,  12...,  .. 
X.  ...16, 

.^22, 
(22,) 

41.  4^. 

xii.  ...25,  30, 

(3i>  32,)       • 

43-45", 

(43-45,) 
xiii.  7,  ...22,     . 
12, 


(13,) 

"■33, 
XV.  II,  77,  /<?,. 

xvi.    27,       

xviii.  (5,  20,) 

(8,9.) 

20, 


xix.  (29,) 
XX.  ...26,  27, 

xxi.  (9,)  

-43, 

xxii.   (11-13,) 

xxiii.  9, 

25,  26, 
xxiv.   (9,  10,) 

(Chap,  died,) 
XXV.   (14-31,) 

28,  29, 

(32,  33,  41-46.) 

-41, 

(46.) 


33[5] 
iii[2],  152 

159 

21913] 

173 

292[3],  330[2] 
230[2] 
2I7[6] 
264[3] 

'8,  233[2] 
330I2] 

25o[.s! 

I28[ll 
I2Slll 
230[2] 
128[l] 

330(7] 

3io[5] 
23 1  [9] 

230[2] 

230(3] 

233(2] 

98(3] 

231(6] 
231(8] 

^78(3] 

227(4] 

17 

231(9] 

26o[2l 

25 
80 

128(2] 

230(2] 
324(5] 
256(2] 

280 

230(2],  324(5] 
215(11] 

230(2] 

128(2] 

223 
330(1] 
150(1] 
230(2] 

328(4] 

210(2] 

17 
227(4] 

IOl[l] 
IOl[l] 

324(5] 


xxviii.  (is,( 
19, 


Mark. 


1.  ...4, 

...14,  ...15, 

iv.   7,  /p, 

/2, - 

2J,       

vi.  12, 
X.   (17,) 
xiii.    /j", 

{Chap,  cited,) 


Luke. 


XVlll 

xix, 


XX 

x\i, 
xxiv 


•  -3,    

«•..,  9.         

J7,  -38-. 

(45. ) 

46,  47—  48  49- 

7.  'V- 

JO. 

iS, 
...21, 

(25,) 

(1,1 

<>,  7.  25,  26,  27.. 

(14-48,' 
(15-21,) 

4V.  

3,  5- 

_  /,  

...25,  ..27, 

8.  9, 
...26, 
27-31, 
(30,) 
(13-28,) 

24,26,  

26, 

>-<5.  38..., 

(Chi\  nn;{,) 

4:-. 

41, 


-45.  33016] 
262L6] 


114(2] 
114(2] 

278(3] 

260(2] 

17,  227(4] 

II4f2] 

324[5i 

23 1  [9 1 

32fe[4] 


1 14(2],  280 

.114(2] 

334 

80 

■•  9i( 

128(1] 

278(3 

26o(i 

■  :,  227(4] 
128(2] 
324(5] 

.  28^ 
.  28,  332[4J 
i79(iJ 
220(11  J 
231(2 
114(2] 


John. 


1.  ...I,  4, 
I,  14..., 

(12,) 

(13,) 

ii.  (19,  21,) 


128^2 

250(5 

100(2] 

134^ 

324(5] 

..2.0(2] 

.17 

227(4] 

,1^415] 

328I4] 

114(2] 

280 


150 
172(3] 
230(2] 

298(31 
24. s 


386 


CONCERNING   THE    DIVINE    PROVIDENCE. — INDEX. 


(23,)   230[2] 

iii.  ...3, 82 

(15,  i6,'36,)  324[5] 

(17,  18,)  230[2j 

".27, 159 

27, 88,173 

V.  .~i4,     23i[8] 

(24.25,39,) 324[5] 

26, 159 

29,  I28[2] 

(40,)    324[5] 

vi.  (27,  40,68,) 324[5] 

63, 172W 

viii.  (31-36,) 145W 

ix.  31, i28[5] 

41, 23I[2] 

...41...,  254[5] 

X.  /, 230U] 

2,  3,  9-, 230U] 

xi.  ...25, 159 

xii.  (13,  28,) 23o[2] 

40, 231b],  260L2] 

(50,)   324[5] 

xiii.  ...8,  9,  io»., 151W 

17, I28[3] 

xiv.  ...6..., 159 

(14-16,) 230[2] 

(15,)  21,  ...23..., I28[3] 

19, ■324[5] 

20, 263[2] 

20, 92 

20-24, I72[2] 

21...,  ...23, 33[5] 

21-24, 326[6] 

XV.  (1-7,) 296b] 

4-,  -5, 30,  92[i] 

4...,  5,  6..., 263[2] 

...5,  159 

5, 88[2],i73 

7, i72[2] 

14,  ...*i6..., -..i28[3] 

xvi.  (23,  24,  26,  27,) 230W 

xvii.  (6,) - 23o[2] 

(22,23,) 263[2] 


x.^.  (31,) 23o[2],  324:5] 

Epistle  to  the  Romans. 

iii.  ...28,  31, 115 

Apocalypse. 

i-  (10,) 13443] 

12-16, I34«[3] 

ii.  I...,  2...,  4,  ...5..., i28[4] 

}    8...,  9-, I28[4] 

12...,  13...,  16...,  I28U] 

18...,  19,  I28[4] 

iii.  r,  ...2,  ...3...,  i28[4] 

7.",  8..., 128M 

14...,  15...,  ...19, I28[4] 

15,  16, i8,23i[8] 

20,     33[2],  119,  233[3] 

iv.  (2,)       13443] 

(Chap,  cited,) I34«[3] 

V.  (I,) 13443] 

{Chap,  cited,)   13443] 

vi.    (I,)         13443] 

(Chap,  cited,) 13443] 

viii.   (Chap,  cited,) 13443] 

ix.   (Chap,  cited,) 13443] 

xii.  ...3, 3io[5] 

(9,) 3io[5] 

(Chap,  cited,) 13443] 

xiii.  (Chap,  cited,) I3443l 

xiv.  13, i28[4] 

xvii.  (Chap,  cited,) I34a[3] 

xviii.  (Chap,  cited,) 13443] 

xix.  (11,16-18,) 264[4] 

(Chap,  cited,) 13443] 

XX.  ...12,  (13,) I28[4] 

xxi.  (i,  2,) 13443] 

(I,)  5-, 264[4] 

(18-21,) 264W 

(Chap,  cited,) I34a[3],  263[2] 

xxii.  (i,  2,) 264U] 

12, 128U] 

(Chap,  cited,) 13443],  263[2] 


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Five  Excellent  Books  for  Reading  Classes  and  to  put 
into  tlie  hands  oi  New  Readers. 


A  small  edition  of  the  leading  works  of  Swedenborg  is  in  the 
course  of  publicati<  in.  The  size  of  the  page  is  2>y4  x  5  inches.  The  fol- 
lowing have  been  issued  : 

T/ie  Spiritual  Life  and  the   Word  of  God.     pp.  192. 
Gody  Providence,  a7id  Creation,     pp.  256. 

These  two  volumes  include  the  supplementary  dodrinal  state- 
ments that  are  contained  in  the  latter  portions  of  the  Apocalypse  Ex- 
plained. In  these  statements  the  subjects  treated  of  are  presented  in  a 
clearer  and  more  attraftive  form  than  anywhere  else  in  Swedenborg' s 
works.  Of  the  portion  contained  in  the  second  volume,  as  previously 
published  in  another  form,  the  following  was  said  : 

"  This  is  one  of  the  best  books  we  know  to  put  into  the  hands  of  those  who 
desire  to  get  a  general  idea  of  the  dodlrines  of  the  New  Church  in  a  small  compass. 
It  is  written  in  a  clear  and  attracjtive  style,  and  is  remarkably  free  from  those  pecu- 
liar forms  of  expression  which  are  so  distasteful  and  perplexing  to  many  persons  when 
they  begin  to  read  the  writings  of  Swedenborg." — Rev.  Chauncey  Giles. 

"  The  New  Churchman  can  have  by  him  no  more  useful  work  for  devout  read- 
ing ;  and  its  remarkably  free  and  lucid  style  makes  it  peculiarly  valuable  for  mis- 
sionary circulation." — J?ev.  L.  P.  Mercer. 

"  One  of  the  most  interesting  of  Swedenborg's  works  for  general  reading.  It 
contains  a  great  part  of  the  philosophy  of  the  Divine  Love  and  Wisdom,  in  a  pleas- 
ant, descriptive  form,  which  is  simple  and  attradlive  as  well  as  profound." — Rev. 
jfohn   Worcester. 

"  We  hope  that  the  friends  of  the  New  Church  everywhere  will  take  advantage 
of  the  publication  of  the  book  in  a  cheap  form  to  scatter  it  broadcast  over  the  land." 
— 2Vew  Churck  Messenger. 

Angelic  Wisdom  concerning  the  Divine  Love  and  Di- 
vine Wisdom,     pp.  384- 

Heaven  and  Hell ;    also  The  World  of  spirits,  or  Intertne diary 
State :  from  things  heard  and  seen.      pp.  416. 

Angelic    Wisdom  concerning  the  Divine  Providence. 
pp.  397- 

These  five  volumes,  in  paper  covers,  are  sold  for  15  cents  each. 
A  special  discount  for  large  numbers  for  missionary  use. 

The  first  three  of  the  above  named  neatly  bound  in  cloth,  and 
suitable  for  presentation,  30  cents  each,  including  postage. 

AMERICAN  SWEpENBORG  PRINTING  AND   PUBLISHING  SOCIETY. 
3   WEST   TWENTY-NINTH   STREET,  N.Y. 


V        This  book  is  due  two  weeks  from  the  last  date 
stamped  below,  and  if  not  returned  or  renewed  at  or 
before  that  time  a  fine  of  five  cents  a  day  will  be  incurred. 

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